Indexes
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Indexes
Dr. Martin Luther's
Complete Writings,
published by
Dr. Joh. Georg Walch.
Twenty-third volume.
Main Index.
New revised stereotype edition.
St. Louis, Mo.
CONCORDIA PUBLISHING HOUSE.
1910.
Main Subject Index, Sayings Index, Corrections and Supplements to
all volumes of the St. Louis edition
of
Luther's Works.
Newly published by the Ministry of the German Evangelical Lutheran Synod
of Missouri, Ohio and other States.
St. Louis, Mo.
CONCORDIA PUBLISHING HOUSE.
1910.
Foreword.
This twenty-third volume contains the main index to Luther's complete writings. Although special indexes have already been added to a number of volumes, namely to the interpretation of the first book of Moses in the first and second volumes, to the catechetical writings in the tenth volume, and to the two postils in the eleventh to thirteenth volumes, we have nevertheless deemed it appropriate to include the contents of these volumes in this main index as well, although the appearance of this present volume has been delayed not a little by the significantly increased work this has entailed.
The compiler of this register must confess with praise and thanks that he has had rich spiritual blessings in Jesus Christ from his work, and now also wishes the same blessing of God to all who make use of this register. For it contains a brief epitome of the delicious interpretations that the chosen instrument of God, Doctor Martin Luther, through the gift of the Holy Spirit, to the praise and glory of God's grace and mercy, has left us on the holy book of the Bible. In order to give an indication of how the register can be used salutary, we let follow here some sayings of Luther about death, which are taken from this register: "There is nothing that could frighten us wretched people more terribly than the terror of the
death with which we were all punished in the first Adam." "In the death and resurrection of Christ is proclaimed to us the greatest consolation that could ever be announced to the human race." "Death is so conquered by the death of Christ that it is compelled to contribute more powerfully to life than anything else." "There is no more pleasant message than that death is not only conquered, but also transformed into a helper and servant to a better life." Can there be a more beautiful consolation against death? - We will show with some examples how useful the register of sayings can be. Whoever looks up the saying Rom. 1, 23, Vol. 4, 362, will find that "the glory of God" is to be understood from the "glory of God", that is, the right faith and worship. - The saying Isa. 42, 8. is interpreted in Vol. 4, 353 as follows: "I will not give my glory to anyone else" 2c., namely, all goods are allotted by God even to his enemies, but he reserves the glory for himself alone, because any goods that one receives or seeks are not to be attributed to anyone but the one God, by which it is preached that he alone is good and true God. - To the prayer of Asariah v. 40, vol. 4, 376, Luther gives this explanation: "They that trust in thee shall not be put to shame." "Those who firmly believe in God without signs are of no consequence.
VI Foreword.
Without this faith, no works, no signs, no miracles can be certain. -Ps. 116, 11: "I said in my trembling, All men are liars," Luther interprets Vol. 4, 463 thus: Not from any gifts of God, but in God Himself, the Giver, one should trust, hope in Him, cling to Him. The "trembling" was the tribulation in which man is taught how vain and deceitful all men are who do not hope in God alone. - Let us conclude this subject with the delicious interpretation of Matth. 5, 6. vol. 4, 476: "Blessed are those who hunger and thirst for righteousness." "In this life we do not grasp righteousness, but only strive after it, always seeking it, always desiring to become righteous, always asking that the will of our Father in heaven be done, always that His name may be hallowed. And just by this we are nevertheless counted righteous by God." - A quite excellent picture of the pope and his church can be obtained by the citations given under the keywords: papists, antichrist, end-christ, pope, papal, papist, papacy, primacy, Rome, Roman 2c. In contrast to this, we find many wonderful sayings about the right worship, from which we want to emphasize only one. Vol. 4, 1873, we read: "Only in the service of God is it pleasing to God that one should trust in His mercy." You, my dear reader, might like to attach such a little prayer to this and similar sayings according to Luther's instructions. My dear heavenly Father, graciously grant that I may become such a person who, in dangers, believes in
Believing in thy help, in death life, in want riches, in sins righteousness, for thy mercy, or for Christ's sake, that thou mayest have pleasure in me also.
The old edition of Walch has two register volumes, the twenty-third and the twenty-fourth volume; in the former the main content register, in the latter a comparative register of all editions of Luther's works published until then; However, after careful consideration and consultation, the editors of our edition have decided to leave it at the one register volume in this twenty-third volume and to refrain from reprinting the comparative register in a twenty-fourth volume, as an unnecessary burden on our edition. For this register consists of page after page of numbers, which, from two to two columns, provide evidence of where the writings found in the Hallische Theile (that is, in Walch's old edition) are found in the Latin Wittenberg and the Latin Jena editions, likewise in the German Wittenberg and the German Jena, in the Eisleben edition, in the so-called Hallische Theile, in the Altenburg and the Leipzig editions; how the page numbers in the volumes of the different editions of the Wittenberg and the Jena parts relate to each other, and the like. Such an index is understandably of no value to the ordinary reader; it can only be of use to a few scholars who are so fortunate as to possess the old, rare editions. For these few, however, to have this register reprinted,
Foreword. VII
does not seem to us to be the task of our popular edition. Accordingly, our edition receives its conclusion with this twenty-third volume.
In addition to the main index of contents, this volume also contains a rich register of sayings, i.e., the proof of where the interpretations of entire biblical books or parts of them, as well as many individual sayings, can be found. After these two registers were completed, the editor looked up and corrected every single passage, so that any futile looking up and searching is excluded. The time required for this work amounts to nearly two thousand hours.
Finally, corrections and additions to all volumes of our edition follow. The "Register, wherein the explanation of the Greek and Hebrew words and phrases, so in these 22 volumes occur, is contained," which Walch added to the twenty-third volume, we have omitted as useless, although we had also collected the corresponding material. On the other hand, at the end of this volume, we have added the means by which anyone can correctly resolve the dates found in Luther's works or check the accuracy of the resolutions given, namely an Easter table from 1514 to 1546 and an alphabetical index of the dates found in Luther's writings.
The names of the saints used in the designation.
It was not necessary to add a comparative index of our edition and the Erlangen edition to this volume. If the citation is taken from Walch or from our edition, the location of the citation in the Erlangen edition can be seen from the page headers of our edition; if, on the other hand, the citation is taken from the Erlangen edition, it is indicated there in the introduction to the respective text from which the citation is taken, where this text can be found in Walch, thus also in our edition. - In the Tischreden (Vol. 22 of our edition), however, there is no proof in the heads of the pages where the corresponding passage is found in the Erlangen edition, but the chapters and paragraphs according to which citations are to be made are the same in both editions. However, the chapters and paragraphs according to which citations are to be made are the same in both editions, so here, too, further proof is superfluous.
Now all that remains is for us not to forget Almighty God, but to praise and thank Him for His great and manifold mercy, which He has shown us in the difficult work of publishing all of Luther's works in the German language. And at the same time we want to ask the dear Lord that he may give his blessing for the course of this work, that it will not only be bought, but also diligently used, so that the pure Lutheran doctrine will be preserved and strengthened, and also spread far and wide for the attainment of salvation for many, for the sake of Jesus Christ, our Savior, Amen.
A. F. Hoppe.
St. Louis, Mo. during Easter week, 1910.
** Content**
of the main index of all the writings of Dr. Martin Luther.
Column
- main subject index 1
- Sayings index 2132
- Corrections and supplements 2160
Supplement to vol. XXIa, 574:
Letter from King Christian of Denmark to Prince Frederick of Saxony 2198
Aids in the correct triggering of the data:
a. Easter table from 1514 to 1546 2200
b. Alphabetical Index of the Names of the Saints Used in Luther's Writings for the Determination of Time 2200
Main Subject Index
to the
twenty-two volumes of the St. Louis edition of Luther's Complete Works.
A.
Abba. The Hebrew word Abba means dear father, and is the call, like a young child slurs out of childlike confidence with its father; in the old German language: Etha. 12, 793.
Apologize. He who is injured should apologize; he who is injured should forgive kindly and willingly, even if he is not asked to do so. 11, 1340.
Abel. Abel is the noblest of all who walk in righteous faith and serve God from the heart. 3, 113. Abel pleased God not because of his work but because of faith. 3, 108. Abel means vain or that which is nothing and rejected. 1, 297. Abel, being strangled by his brother, is the first to be redeemed from the sin and misery of this world, and shines through the whole church like a beautiful star. 1, 300. The deceased Abel lives and is canonized by God himself in another life, better and more glorious than all those whom the pope has ever canonized. 1, 349. In Abel and Enoch the resurrection of the dead and an eternal, immortal life is shown to us. 1, 428. By the fact that God asks about the deceased Abel, the resurrection of the dead is clearly indicated. 1, 348. From the fact that God asks about the dead Abel, it follows that men have to hope for the resurrection and have such a God who leads them after death into an eternal life. 1, 349. Abel will no doubt already have had several sisters at the time when Cain killed him. 1, 341. Abel means from whom nothing can be hoped for, but Cain means from whom everything is hoped for. 1, 298.
Abel is a shepherd, but Cain is a king and priest, as a firstborn who was born to this hope of recovering everything. 1, 298. Abel is not killed for the sake of any world trade or house business, but for the sake of the service of God. 1, 310. Abel will not have been slain with an iron weapon, because they would not have been in use at that time, but with a shillelagh or stone. 1, 346. Abel was righteous before his work, and the work pleases God for the sake of the person, not the person for the sake of the work. 1, 315. Abel sacrificed and was saved, not because of the sacrifice, but because of the promise that he believed in Christ. 7, 2029. The serpent does not harm Abel, even though it causes him to be strangled. 1, 349. Christ gives Abel special praise and calls him "the righteous Abel". 1, 345.
Abelonites. The heretics Abelonites called themselves from Abel and wanted to lead a celibate life after the example of Abel, who was not married. 2, 1266.
The Lord's Supper. It is and is called the Lord's Supper, not the Christians' Supper, because the Lord not only instituted it, but also makes it and keeps it himself. 20, 884. The Lord does not say, when he instituted the Lord's Supper, "Do this for your rallying cry, or to know one another," but, "Do this in remembrance of me. 20, 884. The words of Christ make us eat and drink the body and blood of Christ in the Lord's Supper, not only in thought, but substantially and bodily. 13, 1327. When you receive the bread from the altar in the Lord's Supper, you receive the body of Christ.
2Dinner . 3
whole body of the Lord; when you drink the cup or wine, you drink all his blood. 20, 1769. In the Lord's Supper, the body and blood of Christ are given to you in particular, so that you should not doubt, but accept this sacrifice. 13, 947. We keep the words of Christ in the Holy Communion without all dispute, and rightly prefer them to the opinions and judgments of all men. 4, 1769. The Lord Christ has ordained and commanded that in his church his essential body and blood should be in the Lord's Supper, not only spiritually, but also bodily. 2c. 22, 582. In the Lord's Supper, in addition to the promise of the forgiveness of sins, there is also the fact that the body and blood of Christ are truly given with the bread and wine. 1, 279 f. Christ's command and institution enables and creates that in the Lord's Supper we do not badly present and receive bread and wine, but His body and blood. 19, 1271. In the Lord's Supper, we serve bread and wine according to Christ's commandment for the word of Christ, but such our doing does not change it, but Christ's word and order. 19, 1274. Luther says: I will have the words in the Lord's Supper, and put faith in them "as they are," so that I will not believe the body that Christ means apart from and without His word. 17, 2015. Christ feeds us in the Lord's Supper with his body and blood, which is sacrificed for us, and desires in return only that we remember him to preserve us in faith with it 2c. 13, 1932. In the Lord's Supper we do not think of any ascension or descent that should take place, but remain simple in the words: "This is my body; this is my blood." 17, 2145. It is not contrary to one another, but according to Scripture and faith, that Christ's body is both in heaven and in the Lord's Supper. 20, 815. Every sacrifice is ours, which we present to God. In the Lord's Supper, however, the body of the Lord is offered and grace is offered along with it, so the supper is not a sacrifice. 16, 999. Therefore it is called a great supper, because it is infinite and incomprehensible, and gives eternal righteousness, joy and life, as certainly as Christ himself has these goods. 13, 2153. With the words in the Lord's Supper: "These things do" Christ wants to have commanded to do everything that happened at that time by Him and His disciples. 19, 270. In the Lord's Supper, the forgiveness of sins is not earned or acquired by Christ, but the forgiveness of sins that was obtained on the cross is distributed. 20, 925. There is no doubt that whoever eats Christ's body in the Lord's Supper in faith, eats it also in the flesh and lives spiritually. 2c. 20, 839. Because in the Lord's Supper everything is a sacramental essence, it is possible to
One can well and rightly say of any piece than of the cup: This is Christ's blood, this is the New Testament 2c. 2V, 1072. The Lord's Supper is not based on man's faith or unbelief, but on God's word and order. 20, 1101. We have God's word in the Lord's Supper, which creates innumerable benefits, yes, does all things: it brings and strengthens faith, overcomes sin, devil, death, hell 2c. 20, 875. Christ commands with the word "such" or "that does" not only the bread meal, but the whole text of the Lord's Supper. 20, 924. It has been known longer than a thousand years ago that Christ ascended to heaven, yet it has not been denied that Christ's body is in the Lord's Supper. 2c. 20, 937. The grounds on which Luther stands for the real presence of Christ's body in Holy Communion. 20, 947 ff. Luther confesses the true presence of the body and blood in the Lord's Supper because he often received comfort from such faith in his great anxieties and distresses. 19, 1290. Luther confesses the true presence of the body and blood in the Lord's Supper also because he supports the clear text of the Gospel against all error and heresy. 19, 1290. In his Confession of the Lord's Supper, Luther advised that a Christian should stand firm and firm on the words of Christ against the heretics. 2c. 17, 2014. The preaching of Christ is the great, glorious Lord's Supper, to which he asks guests to be sanctified by his baptism, comforted and strengthened by the sacrament 2c. 13, 715. 13, 715. For the sake of sorrowful, anxious hearts, the table is prepared in Holy Communion, that they may find comfort and refreshment there. 13, 314. Christ gave the Lord's Supper to be used only for spiritual benefit, for the forgiveness of sin, for the reception of grace and help. 12, 1358. Christ certainly wants to be met in the Lord's Supper through his word, but he does not want to be seen. He must not fly from one place to another, he is everywhere before. 12, 1479. If it were not for Paul, Lucas would not be enough for us, as he alone would be understood by the apostles, that they should imitate Christ in the Lord's Supper. 20, 1065. The Lord's Supper is not a thing that we offer to God, or set apart to offer to God, but to comfort souls and receive grace. 16, 1000. People use the Lord's Supper properly only when they want to comfort the conscience. 16, 1000 If the New Testament is in the Lord's Supper, then forgiveness of sins, spirit, grace, life and all blessedness must be in it. 20, 1071. All that the words of the Lord's Supper suffice and give us, and all that we grasp with faith.
4 . communion. 5
20, 1072. There is no other counsel against sin and death, except that we come to the great and delicious Lord's Supper, and have our dear Lord Jesus presented to us in the Gospel and eat it. 13, 2154. Revival of faith and consolation of conscience is the ultimate purpose of the institution of Holy Communion. 16, 995. It is our great need and that of all Christianity that we do not wean ourselves from our dear Lord and bishop and from his Lord's Supper. 13, 1937. At the Lord's Supper, you must not look at yourself, how worthy or unworthy you are, but at your need, how you need the grace of Christ. 10, 2204. Whoever needs the Lord's Supper in such a way that he believes Christ's words, has what they say, namely forgiveness of sins, and becomes blessed. 13, 1532 f. The holy fathers spoke of the Lord's Supper in such a way that our mortal bodies are nourished here on earth by an immortal food to eternal life. 13, 1327. Sick people are nourished with the living and eternal food of the Lord's Supper, so that they may grasp the hope of eternal life all the more firmly. 13, 1327. The Lord's Supper is truly a sacrament of the dying, because in it we proclaim Christ's departure from this world so that we may follow him. 19, 127. The Lord's Supper is a gracious, powerful sacrament; if one thinks of it only a little with earnestness and sends oneself to it, it attracts and draws the heart further. 10, 2199. The Lord's Supper is a gracious sacrament, therefore it should not only be unnoticed and unforgotten, but it should be honored to the highest degree and used most diligently. 10, 2177. Let the preachers teach the people that the sacrament of the Lord's Supper is God's gracious and fatherly ordinance, instituted for us men. 10, 2176. At the sacrament of the Lord's Supper one should preach, and not forget the Lord Christ, for it is for the sake of preaching that the Lord's Supper was instituted; but it was not done in the papacy. 8, 7. Luther declares against Joh. Lang about the necessity to partake of Holy Communion from time to time. 21b, 3118 f. Christians may let the rights of the parties or the things be disputed, but may themselves calmly bear which of the two the verdict is favorable, but may not let this keep them from taking Holy Communion. 21b, 3118. Luther answers Hans Honold in Augsburg that one should not take the Lord's Supper secretly in houses according to the Lutheran way, but rather in neighboring villages. 21b, 1837 f. Before the Lord's Supper, one should interrogate the rude people and have them recite whether they know the pieces of the Catechismi and whether they understand the sin against which they have sinned. 17, 2019.
Luther punished a nobleman, Heinrich Ryder, and forbade his pastor to admit him to the Lord's Supper because he dared to take thirty florins a year from the hundred. 22, 613. The old teachers had his thoughts about why Christ used bread and wine for his supper. 13, 1928. Luther declares his readiness against the Landgrave of Hesse to support the settlement of disputes in the doctrine of the Lord's Supper. 21b, 1925 f. Luther writes to Margrave Joachim of Brandenburg that if one is convinced that the partaking of the Lord's Supper under both forms is instituted by God, it must be partaken of. 21a, 1744 f. Luther gives Jonas his expert opinion on the administration of Holy Communion at Halle. 21b, 2586. Luther indicates to Wenc. Link that the "Great Confession of the Lord's Supper," which he sends him, should be his last writing against the Sacramentarians. 21a, 1120. Luther gives an expert opinion to Count Albrecht of Mansfeld on the question of whether one should keep the Lord's Supper in both forms and whether one should enter into a covenant. 21a, 711 ff. Luther advises Nic. Hausmann to follow the institution at Wittenberg in the celebration of Holy Communion. 21a, 386 f. Luther renews his "Confession of the Lord's Supper," wants to die on it with God's help and go from there to his Lord. 19, 1288. Luther's confession of the Lord's Supper stands before the world in public, and his books bear tremendous witness to the seriousness with which he fought against error. 17, 2015: Theobald Billicanus' correspondence with Urban Regius on the words of the institution of Holy Communion. 17, 1547 ff. Those who are not called may not preach; so it is also reasonable that they may not administer the Lord's Supper in order to avoid trouble. 22, 570. Whatever daily infirmities we have, they should not prevent us from enjoying the Lord's Supper, for we cannot get rid of them all in this life. 13, 315. It happens that people abstain from the Lord's Supper for the sake of a little unrighteous anger, and deprive themselves of the highest comfort against sin and evil conscience. 13, 961. When the ancient Christians wanted to receive the Lord's Supper, they shut themselves up alone in the choir, so that the pagans would not laugh at them 2c. 7, 2383. May God keep us in the right understanding of His word and of the sacraments, but especially of Holy Communion, so that we may enjoy it with joy. 13, 1854. Many ancient teachers have called the Lord's Supper eucharistiam, a thanksgiving. 13, 1850. The Lord's Supper was called communionem in Latin,
6Communion - Communion gushers. 7
a communion, and those who do not want to be like other Christians in faith, doctrine and life, excommunicatos. 13, 1827. The meaning or work of the Lord's Supper is communion of all saints; therefore it is also called synaxis or communio, that is, fellowship. 19, 428 f. If the Lord's Supper is not permitted under either form, it is safer and better to abstain from it altogether, for this is done without sin. 22, 1862. Until the time of Cyprian, the old way of serving the Lord's Supper to the bystanders in both forms was kept. 15, 1963 The hymn "Gott sei gelobet und gebenedeiet" (God be praised and given), which proves both forms in the Lord's Supper, came from the Papist Church and was not made by Luther. 22, 582. Luther advises those whose conscience commands them to partake of the Lord's Supper in both forms, but who dare not do so for fear, to rather not take it at all. 21a, 608. Luther's letter to Jakob Probst at Bremen about the Zurich counter-script against Luther's short confession of the Lord's Supper. 17, 2177. In the papacy, the following was taught about the Lord's Supper: "We must be so pure that not a speck of daily sin remains in us. That is why I was afraid of the sacrament. 13, 1849: In the papacy, it was a miserable abomination and a terrible communion, because one went to it unwillingly, and yet had to do it. 13, 1924. The pope gave the laity only one form in the Lord's Supper, against the clear, expressed command of our dear Lord Jesus Christ. 13, 1925. The sacramentarians take away the substance, therefore they have nothing in the Lord's Supper but bad bread and wine. 22, 579. He who cannot believe that in the Lord's Supper Christ's body is in the bread, will much less believe in creation, much less that God became man, or the Trinity. 22, 580. Luther answers the enthusiasts once again with the "Great Confession of the Lord's Supper. 21a, 1035. The enthusiasts divided themselves into seven spirits over the text of the Lord's Supper, always one different from the other. 20, 1771. We do not accept a vague speech in the Holy Communion, and they do not prove it. 17, 1536. The different interpretations of the text of the Holy Communion by the enthusiasts Carlstadt, Zwingli, Oecolampad, Schwenkfeld, Johann Campanus and others. 20, 1771 ff. The enthusiasts all, however hard they disagree about the text of the Lord's Supper, nevertheless agree in the high spiritual sense that bread is bread, wine is wine. 20, 1773. The enthusiasts had two sayings for themselves: "Flesh is of no use" and: "Christ has gone to heaven.
Therefore, his body and blood could not be in the Lord's Supper. 20, 1774. Luther also took away from the enthusiasts their other saying, which they used against the Lord's Supper: "He has gone to heaven. The reasons he gave for this. 20, 1774. Luther says: "I count them all in one cake, as they also are, who do not want to believe that the bread of the Lord in the Lord's Supper is his right, natural body. 2c. 20, 1778. With the revelers it is lost with all articles, how rightly and blamelessly they call them with their mouths, because they deny the one article of the Lord's Supper. 20, 1784. What the enthusiasts babble about spiritual food and love is all directed to cover and adorn their poison in the doctrine of the Lord's Supper. 20, 1784. The Corinthians ate the bread in the Lord's Supper with such ignorance as if it were bad bread, and made no distinction between this bread and other bread. 20, 1081. Some crucify the words of the Lord's Supper thus: Take and eat; that which is given for you is my body. 20, 788. The saying: "Meat is of no use" cannot belong to the Lord's Supper, because in the Lord's Supper a spiritual meal is instituted by Christ, besides the bodily 2c. 20, 832. The swarms make the Lord's Supper a symbol, that is, a sign, so that Christians can be recognized externally, as beggars and Jews are known by their yellow rings. 20, 883. The enthusiasts have almost ten different understandings of the words of the Lord's Supper, and not one of them agrees with the other in interpreting them. 20, 899: Luther's misgivings about the Lord's Supper. 17, 2052. Luther's Disputation on the Great Supper. 19, 1466 f. Luther's great confession of the Lord's Supper. 20, 894 ff. The pope should leave everyone free to go to the Lord's Supper when he wanted, but only invite and exhort people to do so, not force or coerce them. 18, 1559. The journeymen must be the true archdevils, who give me vain bread and wine in the Lord's Supper, and let me take it for the body and blood of Christ. 17, 2016. . Because Christ did not offer the sacrament in the Lord's Supper, it is not to be offered in any mass, nor is anything new to be offered. 19, 270. If at the institution of the Lord's Supper the whole Sacrament is given to the clergy alone, as the papists want, it is not permitted to give any form to the laity. 19, 15. - See also Sacrament and Gestalt.
Communion crushers. Luther warns Johann Hess against the supper revellers. 21a, 764.
8Dinner wine - idolatrous. 9
Communion wine. It seems to Luther that it would be better not to put water in the communion wine, because we do not read that Christ put three in it, and that it is a mere human foot. 19, 258. The Armenians have been condemned as heretics for not mixing wine with water in the supper. 13, 494. The text does not specify whether it was red or white wine, bread rolls or barley bread in the first supper. 20, 188.
Superstition. It is superstition and idolatry if I seek help and counsel elsewhere than from God. 3, 1730. There is nothing more powerful in the world than superstition; it is king and emperor over all that is high in the world, but before God it is an abomination. 6, 505.
Apostasy. Where the word of God arises and is preached, apostasy follows. 7, 2405.
fall away. We should not fall away from the cause of truth, even though many or even all of us should fall away to the adversaries. 4, 586 f. One cannot sin more grievously than when one falls away from the faith and does not want to return to it. 8, 535. The lamentation that many have fallen away from our teaching has no other cause than that they did not have the certain spirit and thought of themselves. 5, 578.
Idolatry. Idolatry is when everything is not done, taught and done according to God's word, as it prescribes and teaches us. 22, 245. What people do for worship without God's word and command is idolatry. 22, 246. It is actually idolatry to serve God in a different way than He Himself has commanded in His word. 6, 224. This is actually idolatry, performing a service without God's command, out of one's own devotion. 14, 37. Idolatry is nothing else but a human delusion, formed by the devil in the heart. 3, 989. Idolatry is called nothingness, vanity, lies, falseness in the holy Scriptures. 7, 249. Everyone does something that seems right to him and thinks it pleases God; therefore there must be so many idolatries, so many conceits that are done. 14, 860. Idolatry is always connected with blasphemy and disrespect of the word and therefore deserves the most extreme punishments. 14, 1011. Idolatry is much more ardent than right godliness. 4, 1786. The infinite variety of idols and idolatry the world always bore with the highest equanimity. 5, 94 f. The world has been full of idolatry, rottenness and error, so that even the Romans, the most powerful and cleverest,
had over a hundred gods. 5, 1140. God wants to teach us and pretend how to serve him: his word should be there; without his word everything is idolatry and lies. 14, 37. One should avoid all places and cities of idolatry and serve only the right God. 3. 1776. This was not the idolatry of the Jews, that they worshipped wood and stone, but that they forsook the worship of God in Jerusalem 2c. 14, 36. The idolatry of the Jews was that they performed a service to God without having His command to do so. 3, 492. The Jews in their idolatry did not mean to serve wood and stones, but the right God. 3, 492. It is only because of idolatry that all trouble and sorrow came to the Jewish people. 3, 1684. Idolatry does not want to be sin, but misses to deserve grace, boasts of the freedom of the children of God, and yet goes without repentance uncertain 2c. 12, 804. Idolatry is blissful in the first place, gets great goods and power, whereas the right, true, pure religion must suffer hunger and sorrow, be fiercely contested and persecuted. 22, 246. All idolatries and idolatry have always been established in such a way that they have had a semblance of spirituality and holiness. 22, 242. Idolatry is all holiness, worship and spirituality of those who want to serve God without Christ, without His word and special command. 22, 240. Without God's word everything is idolatry and vain lies, however devout and beautiful it may be. 22, 257. No matter how holy and spiritual idolatry may seem, it is nothing but a work of the flesh, an abomination and idolatry against the gospel, the faith 2c. 9, 708. The fasting, the hard shirt, the most holy actions, the rule and the whole life of the Carthusians, whose order is the strictest, are works of the flesh, yes, idolatry. 9, 706. All worship by which one serves God without His word and command is idolatry, and all the more harmful the more holy and spiritual it is in appearance. 9, 706. Everything that we have against the prescribed word is nothing but idolatry and godlessness. 9, 1428.
Idolatrous. Whoever. Whoever does not obey God's voice is an idolater, even if he praises the highest and most difficult divine services. 22, 245. The idolaters separate the work from the faith and make the work a righteousness. 1, 1667. The idolaters are the Anabaptists, Sacramentarians and Papists, because they leave the word and follow their thoughts. 1, 183. The idolaters
10Abimelech - indulgence. 11
They firmly believe that they please God, and persecute those who follow other gods. 6, 1284. The conscience of the idolaters is always inactive, and everything they live and do is only wickedness and evil. 3, 1618. The idolaters should learn from God what would be good; so they want to teach him. 3, 989.
Abimelech. Abimelech is a godly man who loved Abraham, the prophet of God. 1, 1472. Abimelech belongs to the register of the pious, holy princes who nourish the prophets and protect the church of God. 1, 1357. It seems that among the Philistines the name Abimelech was the king's name and not the name of his person, as the name Pharaoh in Egypt was the name of all kings. 2, 185.
refrain. Since Christ has purchased us through his death, this should also follow, that we guard against sins, refrain from them, practice faith, love, hope and patience 2c. 13, 346.
Indulgence. We know of no other indulgence than that which the Son of God has purchased for us who are unworthy, and he bestows it abundantly, by grace, for free 2c. 19, 774 f. The indulgence is a remission of wholesome punishments and good works. 18, 863. The merits of Christ cannot be the treasure of indulgences, but they are a treasure of things that are imposed and of punishments that must be endured, opposed to indulgences. 18, 862. The short epitome of Luther's theses against indulgences is: It is better to give to the poor than for indulgences. 22, 1718. In the last hundred years, it has been begun to extend indulgences to purgatory and to heaven and hell, by impudent knaves and seducers of souls. 15, 1365. The pope's indulgence was challenged in 1517 by Luther, after the death of John Hus in the 102nd year, which is almost the thousandth year after the pope's indulgence was confirmed by Phocas. 14, 712. Several stories about how Tetzel and others have swindled the people out of a lot of money under the pretense of indulgences with lies and pranks. 15, 359 ff. The Gardian of the Barefoot Monastery at Mainz was made commissary-in-chief of indulgences along with the Elector of Mainz, but he refused this office. 15, 333: Narrative of how the sub-commissary Bernardinus Samson had done with the indulgences in Bern. 15, 283. News about Tripontinus, who sold plentiful indulgences at court for all sin, shame, vice and mischief. 15, 254. Letter of request from the Würtemberg envoys to Rome, in which they asked for
The Swiss ask for complete freedom from all ecclesiastical ordinances 2c. and also demand complete indulgence and fasting 2c. 15, 105: Pope Julius II grants plenary indulgence and forgiveness of sins to the Swiss for having protected the localities of the Roman Church against the French. 15, 229. Pope Nicolaus issues a plenary indulgence for those who fight against the Turks. 15, 46: Alexander de Neronibus, apostolic protonotary, preceptor of the Hospital of the Holy Spirit in Rome, plenary indulgence for the dead and the living. 15, 158. Two diplomas for the relics of Paris, with enclosed indulgences, from Raymundus Peraldus, Commissary of Indulgences. 15, 162. The new decree of Leo X, after the Diet of Augsburg in 1518, in which the point about indulgences is declared to be a proper point of faith of the Church. 15, 626. Excerpt from the "heavenly treasure trove" of the famous indulgence preacher Joh. Peltz, in which he praises indulgences. 15, 201. The pope has distributed the excess of the merit of the saints through his indulgences, but in such a way that he scooped out money and goods for himself and his humble mastiffs of the world. 12, 547 f. No robber ever robbed or stole as much as was robbed and stolen through the indulgence. 19, 1222. Through indulgences one becomes clean from sins, like the dog of fleas around St. John's Day. 19, 769. The indulgence is a knavery of the Roman flatterers. 19, 6. Indulgences do not bestow anything good in the spirit, but they remit the good of the spirit or the merits of Christ. 18, 862. The treasures of indulgences are the nets to sow the riches of men in this present time. 18, 252. Since there was no money for the construction of St. Peter's Church in Rome, Pope Julius initially granted an indulgence for one year, but later extended the time at his pleasure. 15, 224. Bull of Leo X, in which the most complete indulgence is promised to those who contribute to the construction of St. Peter's in Rome. 15, 232. The true cause of the indulgence tendered by Leo X for the building of St. Peter's in Rome was that he wanted to give his sister the income of the same as a bridal treasure. 15, 245, Bull of the Great Indulgence granted by Pope Paul III for the war against the Protestants. 17, 1456 ff. Indulgence is not a divine deception, but a hellish, diabolical, endchristian deception, thievery, murder, by which the Roman teacher of sin sells sin and hell to all the world. 15, 1534. The indulgence and its jugglers also come in the name of Christ and his merits, and deceive the whole world 2c. 15, 1533. What a terrible abomination of indulgences
12Ablaß - Letter of indulgence. 1S
Luther has set down through the Gospel. 16, 953 f. The pope wants to blind the eyes of the clear sayings and have all sin unpunished by his indulgence, so that we are damned with the world. 15, 1534. The pope's indulgences, bulls and golden years have been the greatest evil and robbery that has come on earth. 19, 923. The pope's indulgences are a lie and fraud, which he sells in the name and merit of the deceased saints. 13, 534. At the Imperial Diet in Augsburg, the papists all petitioned the Emperor to get the Pope to stop sending indulgences to German lands. 17, 1349. No heresy has seduced and deceived so many souls, or run so far and wide, as indulgences. 19, 1222. If this prayer, "Forgive us our trespasses," is true, then God help the poor indulgence, which leaves even so great a trespass, since God justly condemns man for it. 7, 802. The papists themselves consider indulgences to be a loud fraud and lies, and yet Luther had to be called the worst heretic and be guilty of death, because he doubted about indulgences. 19, 1221. In Italy, where indulgences are offered everywhere for free, no one cares, but in Germany no one would give it to you if you did not give it. 18, 863. The Bishop of Meissen, John VI a Saalhausen, Protestation Against Indulgences. 15, 91. Luther, in order to control indulgences, wrote two letters, one to Albrecht, Archbishop of Mainz, the other to Jerome, Bishop of Brandenburg, but the lowly monk was scorned. 14, 4407 Luther did not dispute in the beginning to cancel the indulgence, but because he knew well what he was not, he desired to know what he was, and to hear the Church of God itself 2c. 14, 452. Luther was sued by the pope because of his glib writings against indulgences, and a citation was sent summoning him to Rome, and the whole papacy rose up against him. 14, 440 f. In the first writings, Luther acted in honor of the pope by saying that indulgences should not be condemned, but that the good works of love should be preferred to them. 14, 440. Part of Luther's sermon on indulgences, delivered on the 10th Sunday after Trinity in 1516. 19, 736 ff. Luther's Sermon on Indulgences, delivered on the day before the Kirchweih in 1516. 19, 745. Luther's "Sermon on Indulgences and Grace. 18, 270. Luther's disputation explaining the power of indulgences. 18, 70 ff. Luther's defense of his "Sermon on Indulgences and Grace" against Tetzel's refutation. 18, 296 ff. Luther's explanations of his disputation on the power of indulgences. 18, 100 ff.
Letter of Indulgence. Christ's letter of indulgence reads like this: If you forgive your debtors, my Father will also forgive you; but if you do not forgive, my Father will not forgive you either. 7, 804. Every true Christian, living or dead, is partaker of all the goods of Christ and the church, from God's gift, even without letters of indulgence. 18, 210. Those will go to the devil together with their masters who think they can be sure of their salvation through letters of indulgence. 18, 200 A citizen of Oschatz, a host, ate meat in public during Lent, and proved against Duke George that he had the right to do so by his letter of butter and indulgence. 22, 885. A letter of indulgence and liberty for Balthasar Thomel, Chaplain of Duke George of Saxony, by Raymundus Peraldus. 15, 172. Narrative of a cobbler who did not have masses said for his deceased wife because she had solved a letter of indulgence that her soul should not go to purgatory. 15, 369. Letter of indulgence of the commissary Marinus de Fregero for a prioress and fourteen nuns who contributed to the defense against the Turks. 15, 52. Letter of indulgence from Tetzel for Tilemann from Köpenik, who had beaten his young son to death because he wanted to beat a pig. 15, 357. Letter of indulgence for those who will make a pilgrimage to a box in the church at Ovetum, which is full of miraculous relics. 15, 31: Letter of indulgence sold by Francis of Tripontio at court, so that from the indulgence money the abandoned illegitimate children in Rome could be fed. 15, 250. Letter of indulgence of the first General Commifsarius for the sale of indulgences against the Turks to Sophia Emenckin. 15, 50 f. A letter of indulgence under Arcimboldus' name issued by Tetzel to Andreas Hummelshayn. 15, 281. An indulgence letter of Arcimboldus from the original. 15, 277. A letter of indulgence signed by Tetzel's hand. 15, 256: A letter of indulgence from Tetzel, given to the priest and sexton in Schmiedeberg, because of a host that had escaped from the monstrance. 15, 282: A letter of indulgence from Tetzel from 1517. 15, 353: Letter of indulgence from the papal nuncio Raymundus Peraldus, because he had been sent as commissary general of indulgences to Germany, Denmark, Sweden and Liefland. 15, 160. Two letters of indulgence, which Daniel von Büren and Heinrich Grashof had solved from the commissary of indulgences Raymundus Peraldus. 15, 170 A letter of indulgence issued by Samson. 15, 285. Letter of indulgence for Caspar Seywath, who contributed to the defense of the Catholic religion against heretics 15, 53 f.; for Duke Wilhelm of Saxony and wife,
14Bullet of indulgences - Abraham. 15
who paid their contribution to the war against the Turks 15, 55; for Wolfgang Peilike, Mayor of Leipzig, issued by Raymundus Peraldus 15, 167; for Lord Bertoldus, who contributed to the building of St. Peter's Church 15, 247; for Adam Leuterer and wife, because they "for the promotion of the holy crusade against the cruel Reussian heretics" from their estates have contributed God-fearing 15, 221 ff.; for Meckel, widowed Rodt, and Peter and Adam Rodt, issued in the name of the Archbishop of Mainz and the Gardian of the Minorites under the seal of the building of St. Peter's Church 15, 355; for the soul of the deceased mother of Joh. Dytting, who deposited an alms in the box for the building of St. Peter's Church in Rome 15, 224 f.; for the Church of All Saints at Mulhouse 15, 23; for the Church of St. Mariä zu Geithen 15, 24; for the church zur Lieben Frauen in Dresden 15, 33;' for the church zu Weickershahn 15, 34; for the church zu Pfafroda in Meissen 15, 36; for the church zu Westhausen 15, 37; for the church zu St. Marien in Danzig 15, 40; for the church at Trier, especially on the unsewn skirt of Christ 15, 41; for the church at Eilenburg 15, 45; for the church at the Holy Cross in Dresden, granted by Raymundus Peraldus 15, 168; for the church at Memleben 15, 18. 39; for the church at Lommatsch 15, 17; for a chapel at Ziegenhain 15, 29; for a chapel at Hofstedt 15, 27; for the renovated Sonnenfeld monastery 15, 20; for the hospital St. Martini at Nordhausen 15, 21; for the new hospital at Halle in Saxony 15, 19 ; for the church at Bernstadt 15, 16; for the church at Untergreislau 15, 14.
Bull of Indulgence. Excerpt from the Bull of Indulgence of Pope Julius II, which he gave to the knights of the Teutonic Order and to those who helped them fight the infidel Russian heretics. 15, 215 ff.
Formulae of indulgences. Collection of some of the most distinguished indulgence formulas as they were formerly found in the English Officiis. 15, 111 ff.
Indulgences. At the Imperial Diet in Augsburg, it was decided that the Imperial Estates would no longer permit the priestly tithes and the further collection of the indulgences. 15, 473. In Lübeck, Arcimboldus had a silver service made from the indulgenced money, as well as silver kettles and frying pans. 15, 255. Emperor Maximilian revokes his order not to have the indulgence money given to the Dominicans in Augsburg, because they had not asked him for his consent out of ignorance, not out of contempt. 15, 231 f. Emperor Maximilian forbids the
The imperial city of Memmingen also had to pay indulgence money to the Dominicans in Augsburg. 15, 230. The commissary of indulgences Marinus de Fregeno lost his indulgence money from the wagon and did not receive it again. 15, 53.
Trade in indulgences. The trade in indulgences extended until 1521, after which come the matters concerning the Sacramentans and the Anabaptists. 14, 449.
Instruction on indulgences. Indulgence Instruction of Pope Leo X to Ennius, Bishop of Verulan, concerning Switzerland. 15, 291. The Arcimboldus Memories, Instructions and Statutes for those who are, or will be, appointed in the work of indulgences. 15, 256 ff.
Indulgences. Pope Leo X seeks to appease the Swiss, who have become indignant about the indulgences, and promises to punish Samson after an investigation. 15, 289. Emperor Maximilian orders Arcimboldus to lay out his indulgences in the bishoprics of Meissen and Camin. 15, 255. The devil's apostle, the pope, has spread the indulgences everywhere and boasted that he has the merit of the saints in his box and may distribute it to whomever he wishes. 12, 1293. The indulgence stuff lies in the muck, outdated by themselves, and no longer carries money and goods; this is the fault of the obdurate defiance of the papists themselves. 19, 1221.
Indulgence sellers. In his decrees, the pope condemns the impudent activities of the indulgence merchants in the clearest terms, so Luther thought he had the pope on his side. 14, 440.
Market of indulgences. The market of indulgences of the Antichrist in Rome, devised by the devil, deprives people of money, goods, body and soul and destroys the merit of the Lord Christ. 19, 775.
Preachers of indulgences. In the beginning, Luther had not attacked the pope and his teachings, but only the gross abuses of the indulgence preachers in order to defend the pope's honor and power. 14, 477. The preachers of indulgences threaten that Luther should be burned within a fortnight or certainly within a month. 15, 2379 f.
Abraham. Abraham means: the heap father. 3, 284. Abraham is called God's friend. 3, 299. Abraham has seen God in the image of man. 8, 306. Abraham's bosom, in which the Gentiles are also gathered, is the faith of Abraham, through which they also come to the promise. 1, 1052. Abraham's faith is called by Christ himself the bosom of Abraham. 3, 221. Abraham's bosom is now called Christ's bosom. 3, 673. Abraham saw Noah together with the other nine patriarchs that followed and lived with them, some of them also.
16Abraham . 17
Abraham survived long after, as Shem, Salah, Boar. 20, 1868. Abraham with his descendants is the regent of the third millennium of the world until David. 14, 573. That which is praised of Abraham, that he fears, loves and honors God, is not only said of faith, but of the whole service of God, the tree with the fruits. 1, 1537. Abraham goes out of Ur in Chaldea, where he had his house, farm, land, household, servants, friends and relatives, and follows an unknown, on the word of promise. 1, 758. This was the only consolation of Abraham in this great trial, that he should sacrifice his son, that he knew he had a command from God. 1, 1502. The picture of Abraham wanting to sacrifice his son is not commonly painted correctly. It was not a sword that he took, but a knife 2c. 1, 1507. That Abraham became such a great man was due to God's calling, grace and goodness. 3, 211. With the calling of Abraham one can prove the doctrine of grace against the doctrine of one's own merit and good works. 1, 730. God was Abraham's God without the law and before the law was given. 3, 737. Abraham rightly recognized and believed in the Holy Trinity. 3, 670. Abraham and Moses were two good Christians. 3, 671. Abraham and Isaac are examples of the article of the resurrection of the dead, for both believe that God will surely raise the dead. 1, 1518. Nimrod's mob or heresy at Babel has increased to such an extent that it has defiled the descendants of the saints with its poison. Abraham was an idolater. 1, 722. Abraham was also idolatrous. 3, 211. Abraham was also almost devoured by the Nimrodic church, but held back by the word of the Lord to let go of the godless people 2c. 1, 711. Moses is silent about the person of Abraham and praises nothing about him, but he praises God's mercy that He did not let such an idolater get stuck in idolatry. 1, 730. Noah is called a pious man; Moses does not give such a title to Abraham because he had been idolatrous with his father and brothers. 1, 729 f. Abraham waits 25 years for the fulfillment of the promise that God would multiply his seed. 3, 221. Abraham had to fight the long delay with unbelief. 3, 221. Abraham understood the promise of the blessing in his seed, therefore he rejoiced, as Christ says. 3, 665. Abraham alone has the promise of blessing, therefore he becomes a blessed man of God.
tes. 1, 909. The blessing of God was not only to remain on his blood descendants through the seed of Abraham, but also to be spread among all the Gentiles. 20, 2024. From the saying: "In you shall be blessed" 2c. it follows that all nations before, under and after Abraham are cursed if they are not blessed in the faith of Abraham. 9, 329. it is not said that all generations should gather to the Jews, but that the blessing of Abraham should come from him to the Gentiles. 1, 749. That all generations shall be blessed in Abraham is not to be understood of the generations of one time, but of all generations, as long as the world shall stand. 1, 748. He alone has distributed the blessing of Abraham among all nations, is the Son of God, our Lord and Savior Jesus Christ. 1, 748. Also other nations have been made partakers of the blessing of Abraham, as Pharaoh in Egypt, Job, at Babylon Nebuchadnezzar and Evil Merodach, in Persia Darius, Cyrus 2c. 1, 746. As the main property, the blessing, is Abraham's, his seed and all the people on earth, so they must also all be counted Abraham's equal heirs, seed and children 2c. 12, 285. Everything must be blessed that is to be Abraham's seed and heir, as the words of the promise compel. Now no one is blessed, unless he believes. 12, 285. Abraham and the prophets saw Christ, not with bodily eyes, but with the face of faith in the heart; that is, Abraham recognized Christ. 11, 573. Abraham kept the divine promise or word everywhere, and waited for another city or dwelling place than this earthly one. 1, 1305. If you look at Abraham the faith, the love, the humility 2c. he surpasses all people, like Hilarion and Antonius, who chose their cross themselves. 1, 1355. Abraham is praised by God as a great, high doctor or teacher, and one who can pray mightily and powerfully. 1, 1333. Of Abraham, renewed by faith and born again by the Holy Spirit, the Scriptures proclaim that he will be the father of many nations. 9, 322. From Abraham's example, one could better learn the whole doctrine of good morals and honorable conduct, as it was taught by Aristotle, the jurists and the canonists. 1, 1641. Abraham is presented to all as a pattern of how they should become righteous before God, namely 1. without works, 2. without law, 3. his works are seals of the righteousness of faith. 9, 1877. The holy fathers and great heroes Abraham, David 2c. have believed God, therefore
18Abraham . 19
they also did such great things. 1, 1499. Abraham was righteous before the circumcision through the promise, which he took out in faith. 1, 1021. Abraham was not justified by going out of Ur in Chaldea, but he was already justified before, because he believed the promise of God. 1, 760. Abraham was justified by hearing the word and believing; after that he did righteous works by following the calling of Christ 2c. 1, 760. Abraham has the testimony in the Scriptures that he believed God, and was justified by faith. 3, 736. Abraham was given righteousness, life and salvation without the law and before the law. 9, 403. Abraham was justified by faith without circumcision and before it, four hundred and thirty years before the law. 9, 320. God gave Abraham the Gentiles for an inheritance, not through the law and circumcision, but long before, through the righteousness of faith alone. 9, 322. If Abraham had not been righteous before, and not full of righteousness and faith, he would never have sacrificed his son. 1, 1581. Abraham became righteous before the law, both Mosiah and circumcision, through faith and a father of all believers. 14, 103. Abraham received from God the second gospel of Christ, that through his seed all nations on earth should be blessed. 3:11 Abraham and all believers were justified and saved through faith in the Lord Jesus Christ. 3, 672. Not those who are born of Abraham's flesh, but those who are born according to the promise, are Abraham's children. 1, 994. Since the godless synagogue no longer feared God, killed his son and cruelly persecuted his word, the fleshly lineage of Abraham has ceased 2c. 1, 1056. Abraham's descendants have their end and cessation in Christ, who is the head and founder of a new generation. 1, 1056. It is certain that Abraham's seed is no more. For after the destruction of Jerusalem neither kingdom, nor people, nor generation, nor sacrifice remained. 1, 1025. Abraham's and his seed's descendants have now ceased for longer than 1500 years, for they have neither temple, priesthood nor kingdom. 1, 1068 f. Abraham lacked nothing in nobility of blood or birth, nor did it help him that he should be counted among God's people, but was idolatrous. 20, 1868 f. After Abraham was called and sanctified by God's word and his faith, he boasts of his
He does not have birth and virtue, because he talks with God, but humbles himself. 20, 1869. Those who want to be the children of Abraham must, in addition to being born according to the flesh, also be children of promise and believe. 9, 568. God had provided that children of blessing should also come from the natural seed of Abraham, not because of nature, but because of election, by grace. 12, 286. It is decided that Abraham has no seed, but only he who believes, for these are counted as seed to him in the Scriptures. 12, 285. Many of Israel, all of whom are Abraham's seed, his flesh and blood, have been condemned and even now several of the Jews are condemned. 12, 284. Just as unbelief is so strong that it separates the natural children of Abraham from his clan, faith is so powerful that it also makes those who do not have his flesh and blood Abraham's seed. 12, 285. A juggler in the marketplace, when he breathes fire, has a greater audience than the holy man Abraham who walks in faith and word. 1, 1302. All kings' victories and triumphs are nothing compared to the friendship Abraham has with the divine majesty that talks to him, rules him, loves him and sustains him. 1, 861. Abraham has the hope from the Holy Spirit that he would be victorious and deliver Lot; thus he surpasses all the triumphs and glorious victories of all the Gentiles. 1, 889. Abraham's household have been at least with a thousand people. 1, 887. Alexander, Hannibal, Scipio have emulated each other in contentious deeds, but Luther holds Abraham above them all. 1, 889. Abraham did not defeat and scatter his enemies with sword and armor, but by faith. 1, 891. Abraham does not accept the goods offered to him by the king of Sodom to show that he does not seek temporal blessings but the promised eternal goods. 1, 916 f. Abraham did not tithe from the spoils but from his own goods to Melchizedek. 1, 912. By God's stunme itself it is declared that Abraham is the high priest, with whom one should certainly find God's word, forgiveness of sins and eternal life. 1, 1332. The preaching of one and the same God went first to Abraham, but afterwards to all the Gentiles. 9, 325. In the knowledge of Christ and the faith in his word Abraham became blessed and has not seen death. 13, 1743. In the sermon of Melchizedek, it is testified that with Abraham and his family was the church, the kingdom of heaven, blessedness, forgiveness of sin and divine blessing. 1, 909. It is
20Abraham - Abram. 21
There is no patriarch with whom God has spoken so often as with Abraham. 1, 1054. Abraham saw the day of the Lord in spirit and faith, but we see this glory face to face, because we hear that God speaks with us 2c. 1, 863. Abraham saw that his Son, Christ, must die and rise again from death, bringing righteousness to all the Gentiles. 2c. 3, 666. If the seed of Abraham is to give the powerful, mighty blessing, he must also be the right, natural, almighty God. 3, 666. Abraham's seed is right, true, eternal, almighty God, like the Father from eternity, but a different person. 3, 667. Isaac is not so much born of the flesh as of the power of the promise, therefore Abraham's right seed is the seed according to the promise. 1, 1132 f. Paul makes three kinds of Abraham's seed: first, the fleshly, which has no promise from Christ; second, the fleshly, which has it; third, the spiritual, which believes it. 1, 1397. Paul explains the seed of Abraham and interprets it from the Lord Christ, against the mad dreams of the Jews. 1, 1560. To redeem all nations from the curse is a divine and not a human work, so this seed of Abraham is true God and man in one person. 1, 1570. The seed of Abraham is not born from any of his sons, which the Jews have always seen and waited for, but only from his only daughter Mary. 7, 1440. Whoever believes in the blessed seed of Abraham, calls on him, confesses him and remains attached to him, all malediction is forgiven and all blessedness is given. 7, 1440. Abraham's seed is called David's seed afterwards. 3, 665. Abraham believed that God would help the world through his seed. 3, 737. The promise given to Abraham that his seed would be innumerable like the stars in the sky, refers to the spiritual and heavenly seed. 1, 940. Since the spiritual seed, promised to Abraham, has come, the fleshly lineage has ceased, also the sign of the same lineage after the flesh. 1, 1057. As Abraham's children are not counted those whose natural father is Abraham, but those who believe according to the example of the believing Abraham. 1, 1132. All who believe according to Abraham's example are Abraham's seed and partakers of the blessing, whether Gentile or Jew, circumcised or uncircumcised. 1, 1101. No other people on earth can become Abraham's children than those who are of broken spirit, and that by special and pure grace. 1, 1438. We are Abraham's seed and heirs in truth, not according to the flesh,
but according to the promise, because we are the ones remembered in the promise. 8, 1509. Abraham has no other seed than the promised blessed seed, God grant they may be his flesh and blood or not. 12, 286. We and all Gentiles who are Christians in the right faith are Abraham's seed, not fleshly but spiritually, through faith in Christ, his seed. 12, 285. Among the seed of Abraham, Christ is the chief, from whom Abraham himself and all the seed of Abraham, as brothers and fellow heirs, are blessed. 12, 284. Those who have the promise and believe are the true children of Abraham and therefore God's children. 9, 568. The true seed of Abraham are those who are Abraham's children both physically and spiritually, who bring with them not only flesh and blood, but also his spirit and faith. 12, 284. Abraham did not become God's child through his birth from the archfathers, but he had to accept a new birth and become a believer. 5, 1002. Around the year 2080 of the world Isaac is sacrificed, and the blessing in the seed of Abraham, Christo, is promised. 14, 577.
Abram. Abram is called a father of faith. 3, 221. Abram is called a high father. 3, 284. Before Abram thinks of converting, God comes before him, takes him out of error and sets him in another being. 3, 216 f. Abram follows the word alone, though he sees nothing. 3, 220. Abram was enlightened by God through special grace, so that he recognized that only faith in the future seed was valid before God. 3, 214. Abram is an example that God lifts few people into heaven who are pure, but lifts all out of the mud. 3:215 God calls Abram while he is still in sin; it is not written that he ever did a good work, sacrificed or built an altar. 3, 216. It was as difficult for Abram to leave his country as it would be for a Carthusian to leave his nature and order. 3, 217. Abram goes into battle in faith. 3, 246. Already in Abram's time the priests took the tithes. 3, 258. Abram did not seek his own benefit, but only that of his neighbor. 3, 261. Abram is the example of a man who freely clings to God without all avarice. 3, 259. Abram's faith is so highly esteemed that he is therefore righteous and holy before God. 3, 264. Four hundred and thirty years are reckoned from Abram to the exodus from Egypt. 3, 271. Abram was justified by faith without works. 3, 265. Abram is about thirty years ahead of
22Absalom - Absolution. 23
He went out of Chaldea after the death of his father. 3:215 Abram was comforted and raised up by the gospel: "I will raise up such a man from your seed as will bless all the earth. 3, 217. God also lays the holy cross on Abram. 3, 222. Abram was cursed, condemned, mocked and scorned by many, because he was a stranger in the land, among his enemies. 3, 222. Abram preached God's word and also lived as he believed. Because of this, the people became hostile to him. 3, 228. Abram preached exactly what we preach in the Gospel. 3, 229. Abram was holier than any pope or bishop has ever been, and he also led the spiritual ministry better. 3, 229. God gives more to Abram than to the whole kingdom of Egypt. 3, 235. Abram was commanded by the Holy Spirit to build altars. 3, 231. Abram built an altar at Sichern, then again at Bethel, so that he would have a place for himself and his household to gather to hear the gospel 2c. 3, 228. God drove Abram through the famine to Egypt, so that he could also profit there through his preaching. 3, 234. Abram and Nahor took two sisters, their biological brother's daughters. 3, 210.
Absalom. Absalom means a father of peace. 4, 303.
Departure. It is natural to grieve over the departure, but besides this, hearts hold on to the consolation: "It is a matter of a little time, and then we will be together again. 13, 1332. The departure of our loved ones from us should not be different in our hearts than if they had left our country for another country, where we will follow them after a short time. 13, 1331 f.
Absolution. Through absolution, you are truly absolved of your sins and have nothing to fear from death, the law or Satan. 6, 146. Before the word of absolution, the law, sin and death immediately flee. 6, 145. 6, 145 Where the doctrine remains pure, life and the sinner can still be counseled well, for there one has absolution or forgiveness. 7, 932. The gate of absolution should never be closed in front of poor sinners, let them fall as low as they want. 2, 1006. It is part of confession that you hear the absolution with right faith and do not doubt that the words spoken by the one to whom you confess are spoken by God Himself. 11, 621. The words of absolution are spoken by men, but the works they accomplish are not the works of men, but of God.
6, 147. You should trust in the priest's absolution just as firmly as if God sent you a special angel or apostle, yes, as if Christ himself absolved you. 10, 1997: Even if one did not confess anything, it would still be useful to hear absolution and God's word for the sake of faith, so that one would get used to believing in the forgiveness of sins. 10, 1242. When we hear the word of absolution and forgiveness proclaimed to us by Christ's command, we owe it to ourselves to believe it as proclaimed to us by Christ himself. 11, 760. If an appointed minister, or whoever is in need, pronounces absolution to his neighbor, it is to be considered as if Christ Himself had done it. 11, 765. Absolution is not ours, but Christ's command and word, therefore just as good and powerful as if it had come from His own mouth. 11, 722. We praise and keep confession not for its own sake, but for the sake of absolution; that is the precious jewel of it. 11, 722. Because it is necessary to preserve the preaching and proclamation of the forgiveness of sins in the church, one should also keep absolution. 11, 721. The same word that is proclaimed to everyone in general in the preaching of the Gospel is said in absolution to one or more who desire it. 11, 721. If only the one who asks for absolution goes in faith and seeks it in faith, his request is granted, even though the minister of the word is unbelieving. 12, 1835. As you hear in the sermon in general that Christ died for all sinners, so you hear in absolution in particular that such death and dying is for you 2c. 13, 947. Through absolution I receive, if I believe the word, forgiveness of all my sins, and I receive a gracious God. 5, 242. The absolution for Adam and all of us is the saying Gen. 3, 15. 3, 66. If God says to you in absolution: Your sins are forgiven, it is as certain and true as on the word of Christ the Son of the King has been healed. 13, 2479. 13, 2479. I feel that I have been a bad boy, and still am, and yet I should say: All my sins are forgiven me through the word of absolution. 13, 2496. In absolution the devil must also give way, not to me, who am a poor sinner and wretched man, but to the word that Christ has left us on earth. 13, 1704. If you receive from a. If you receive absolution from a preacher or Christian brother, be sure that your sins are forgiven, for it is God's word and God's office. 7, 1738. To be baptized or to receive the sacrament is also an absolution, since every one is in
24Absolution - Deviation. 25
The forgiveness of sin is granted in the name and by the command of Christ. 11, 722. If you are forgiven your sin in absolution, then doubt as little as if God Himself had spoken such words, for God Himself pronounces such a judgment. 2c. 13, 919. Absolution is nothing other than the gospel, told to an individual, who thereby receives consolation for his confessed sin. 16, 1795. God has given us his absolution abundantly and much, none of which is to be despised for the sake of the other. 20, 84. In absolution, the merits of Christ act on the word of the priest if the sinner believes, otherwise not at all. 1, 8, 863. Whoever doubts that his absolution is pleasing to God doubts at the same time that Christ is telling the truth. 19, 762. He who is absolved by the key should rather die and renounce all creatures than doubt his absolution. 19, 762. As uncertain as both the priest and the sinner may be about repentance, absolution is strong if the man believes he is absolved. 19, 762. Uncertain absolution is as much as no absolution, yes, it is as much as lies and deceit. 19, 922 f. Christ does not know of a false key such as the pope has; absolution is true, certain and eternal, even if you do not believe in it. 7, 994. The pope places the power of absolution on the repentance, confession and satisfaction of the one who receives it. 7, 993. The pope taught in an Anabaptist way: I absolve you from all your sins; if you have repented of the sin enough, absolution is right, if not, it is not right. 7, 993. The sin should all be gone through absolution; so the papists first impose on people to do enough for it, and force people from faith to works. 11, 589. In the papacy, absolution takes place not only in the name of Christ, but in the name of the Mother of God, the holy apostles and all the saints. 13, 537. 1921. In the papacy, we made the confessors tired, so they made us anxious with their conditional absolutions 2c. 22, 556. Because the fanatics are secure and have no challenge, they despise the comfort of absolution and want to take it away from those who need it. 17, 2022. Luther and Melanchthon answer the Council of Nuremberg to its request that public absolution is neither to be punished nor to be rejected. 21b, 1812 f. Luther gives the Nuremberg council an expert opinion on the use of public and private absolution to reconcile the two parties. 21b, 1847 ff.
Formula of absolution. A general absolution formula written by Luther himself. 21b, 2423. The monks' formula of absolution. 9, 209.
absolve. Since God Himself ordains and commands to absolve and bind, this happens by virtue of Him who ordains and establishes it, namely God 2c. 12, 1888. 12, 1888 If a common Christian man absolves you and you can grasp the word with firm faith, as if God were speaking it to you, then you are absolved in the same faith. 10, 1235. D. Staupitz said: "Lawyers, theologians and physicians are to be reported correctly, so they can also advise, help and absolve. 22, 562 f. No one pretends that the power to absolve was given to the priests alone, but believes without doubt that it was given to all Christians. 12, 1835 f. Christ has clearly given the power to absolve to every believer. 19, 87. If one baptizes or absolves in jest, that is, does not absolve, nevertheless he really and truly baptizes and absolves, provided the one who is to be baptized or absolved believes. 19, 124. No one can be absolved unless he promises to amend his life. This includes believing in Christ and changing and improving one's life. 22, 563. Rather, a person should be asked whether he believes he will be absolved, as if he had true repentance. 19, 763. Whoever absolves you, holy or unholy, high or low, poor or rich, priest or priest, believe that God absolves you through him, and you are absolved. 15, 1512. Whoever is absolved by the priest is absolved before God, and the keys are not able to do more, because as much as you believe, not as much as the priest wants. 15, 1512. Since in the priesthood atonement is made for sins and enough is done, it cannot be called absolved. 22, 1622. As the barefooted absolved the people on their own repentance and confession, the merit of the saints and their order. 11, 758 f.
Abbot. An abbot said when his humble brothers bent very low toward him: They do not mean me, but look at the keys on the belt. 5, 837. Abba in Hebrew means a father, from where it has come that some monasteries are called prelates abbot. 12, 242.
Apostate. If a Christian becomes an apostate, no greater enemy of the church and the true religion will be than he. 2, 629. An apostate Christian even becomes a bitter enemy of the Christians. 20, 2068.
Deviation. God does not only punish unchastity, evil desire, avarice 2c., but greater things, namely the deviation from God, that the whole nature does not ask for God 2c. 5, 526.
26Academic - Adam. 27
Academicians. The Academicians were so named from a building in Athens in which they taught. They did not differ much from the Peripatetics and the Stoics. 22, 1830.
Accursius. The jurist Accursius freely confessed in a dark passage that he did not know how it should be understood. 2, 1927.
Eight. The number eight is frequent and sacred in the Holy Scriptures. 4, 521 f.
Arable land. We now sell our fields for half the fruit that grows on them, but in such a way that the farmers have to pay for the costs and do all the work. 2, 1818.
Ackermann. There is not enough work for a farmer, and he accomplishes nothing where God himself does not do it, through our efforts, thoughts and counsel. 5, 652. David even makes a farmer out of God, as he himself has to build the field and watch it everywhere. 5, 654.
Acta Augustana. Proceedings between the papal legate Cajetan and Luther at the Diet of Augsburg in 1518 (Acta Augustana.) 15, 448 ff. Luther indicates to Spalatin his intention to prepare the so-called Acta Augustana for publication. 15, 2409. The Acta Augustana are now finally printed with the approval of the Elector. 15, 2428. Luther's Acta Augustana are published. 15, 2427. It was made difficult for Luther to publish the Acta Augustana by the Saxon court. 15, 625. Luther puts the history of his trade with Cajetan into print under the title-Acta Augustana. 15, 612.
Acta Jenensia. Acta Jenensia oder Martin Reinhards, Predigers zu Jena, Bericht von der Handlung zwischen D. Luther und D. Carlstadt zu Jena. 15, 2028. These are published to damage Luther's good name, and in them the truth is mixed with lies. 15, 2036 f.
Adam. Adam, from whom we come, was a sinner, his reason was blinded, his flesh corrupted with evil desire and love for gross sins and unbelief 2c. 3, 46. God restored Adam to the state of grace. 3, 65. Adam's example shows that God does not want us to despair or despair when someone has fallen. 3, 66. Adam believed in the gospel. 3, 11. Adam became a Christian and was saved through the first gospel. 3, 11. Adam also had to work in paradise and not walk idly, but he would not have done it with unwillingness and would not have become sour. 3, 57. Adam should and could have resisted the temptation of the serpent if he had wanted to. 3, 73. Adam willingly consented to the devil's counsel.
3, 77. We are all in Adam's case. 3, 79. Adam blames himself on the woman and thereby punishes and blames God who gave him the woman. 3, 82. Since Adam heard God's voice, he felt death. 3, 67. In Adam we are all cursed and condemned; but this ceases when Christ comes, who brings blessing for the curse. 3, 224. What was laid out for Adam to curse, we all encounter because we are his children. 3, 66. From Adam God takes eternal damnation and gives him eternal blessedness, for no merit, but for nothing. 3, 93 f. Adam had Christ in his word, just as we have him. 3, 85. Adam had the same gospel, but not as clearly as Abram. 3, 225. Adam was a Christian long before Christ was born. 3, 85. As soon as Adam, Abraham, Isaac and all the holy fathers started to rely on their own suggestions, everything went back immediately. 5, 1397. Adam after the fall and all patriarchs and prophets have known God through the son and hoped for the future and promised Messiah. 7, 1710. Adam's children are such fruits: If God keeps them meager or lets them suffer poverty, they grumble; if he gives them enough, they despise him and forget about him. 3, 1865. All children of Adam are idolaters and guilty of the first commandment. 3, 1136. Answer to the question: Why did God allow Adam to fall, and why does he let us all be born infected with the same sin 2c.? 18, 1840. There has not been a more miserable man than Adam, for he has been burdened with the terrible conscience that he has brought all his descendants to ruin through his sin. 14, 498. Adam lived 930 years in the faith of the promised seed, even though he died daily from the serpent's sting. 14, 531. Adam could not have lived a moment if God had not given him the comforting promise of God's son, who was also to be Adam's son 2c. 14, 498. Adam lived with all the patriarchs except Noah, who was born in the 126th year after Adam's death. 14, 533. The first millennium of the world begins with Adam and ends with his seventh descendant, Enoch. 14, 535. Adam lived longer than fifty years with Lamech, the father of Noah, and saw all his descendants until the ninth generation. 1, 416. Adam with his sons lived until Lamech, Noah's father. 3, 131. From Adam to the flood are a thousand six hundred and fifty-six years. 3, 131. From Adam's death to the flood there were not much more than 700 years. 3, 131. If
28Adam Adam and Eve. 29
If Adam had remained in innocence, he would have had a future and eternal life after this natural life. 1, 105. All animals, indeed the whole earth with everything that grows on it, is subject to Adam alone, whom God sets as king over all creatures by an explicit command. 1, 80. 1, 80: What we are able to do over the animals after the fall is not due to the dominion Adam had, but to art and diligence. 1, 82. Before the fall Adam lived in gentle peace and security, without all fear and danger, was wise and understanding, sincere, pious, and free from all misfortune. 1, 79. Before the fall, Adam lived in supreme pleasure and security, fearing neither fire nor water nor any other misfortune, so that this life would be challenged. 1, 76 f. Before the fall, Adam's face was sharper than that of lynxes and eagles, and his strength greater than that of lions and bears. 1, 75. To the inward. Adam's perfection was joined by the most excellent power and glory of the body and all the members, so that he surpassed all living creatures. 1, 75. Before the fall Adam's mind was completely pure, the memory completely good and fresh, the will completely sincere and true. 1, 75. we align the preservation with swords, spears, cans, walls, fences, ditches 2c. since Adam only needed a hint. 1, 126. All that is in all wise men's books, taken together, is not equal to the wisdom that remained in Adam after the sin, but is now almost extinct in his descendants. 1, 146 f. Adam could rule lions, bears, wild pigs, tigers 2c. with one word, and force them to do all kinds of things that are according to their nature. 1, 146. Adam was righteous, upright, of an excellent mind, and upright, yet imperfect will, for perfection was saved in the spiritual life. 1, 140. All the words and works of Adam in the state of innocence were truly God's words and works. 1, 166. What Adam spoke before sin was spoken from the spirit of God, and was as much as if it had been spoken by God Himself. 7, 967. Before Adam fell, there would have been no need for a carpenter, mason, tailor, cobbler or house. 22, 160. Adam drank water, ate the fruit of the trees, and put on a fur of skins. 22, 159. There is no doubt that Adam had a very beautiful body and that he saw the eighth grandson. 22, 159. The light of the eyes, the ears and other limbs have all become infirm through sin, and are no longer as healthy as they were in Adam before the
Fall. 5, 482. Through the fall of Adam, the will, the mind and all natural powers are so corrupted by sin that he has a perverse desire in all things contrary to the will of God. 5, 481. Adam, as a right bishop, preached to his children before all others about our Lord Jesus Christ, who should crush the serpent's head. 13, 2469. Through Adam God preached and punished Cain. 3, 114. Adam practiced both the spiritual and the temporal office. 3, 106. Adam also already wielded the temporal sword. 3, 175. If Adam had remained in his innocence, he would have kept the seventh day holy, taught his descendants of God's will and worship 2c. 1, 96 f. The question: "Where is your brother Habel?" Adam spoke through the Holy Spirit as in the person of God, which he led as a father against the son. 1, 346. Because from Adam's flesh and blood the begotten seed was to be born, the curse is not placed on his person, but on the earth. 1, 355. Adam received the hope of life, because he heard that Satan's tyranny should be trampled and destroyed. 1, 240.
Adam, the old one. The old Adam is to be plagued and crucified throughout life by the thorns of the evil conscience, so that he may be killed with his evil desires. 6, 181. The tools with which God works the old Adam are evil tyrants, devils, red spirits, false brothers, hunger, pestilence, disease, dungeon, rope, sword 2c. 5, 1088. After baptism, much of the old Adam still remains, because sin is forgiven in baptism, but we are not yet completely pure. 12, 1169. The old Adam wants to be driven and grasped under the spurs, and thus chastise the lazy wretch, so that he walks as the soul walks. 12, 1124. Even though I have a good conscience before people and practice love from a pure heart, the old Adam, the sinful flesh and blood, is and remains in me. 9, 899. The old Adam and unbelief is only attached to the present. 3, 221.
Adam, the last. The last Adam, Christ, was made into spiritual life, that is, he no longer does any bodily thing or work, but is a different being and yet a true man. 3, 60 ft
Adam and Eve. The creation of Adam and Eve seems unbelievable to us; of the present procreation and birth we do not wonder so much, because it is common and goes on daily. 1, 153. Although Adam's and Eve's flesh must die, they still hope for the sake of the
30Nobility - Adoption. 31
For the sake of the Son of God, a resurrection and eternal life. 1, 242. In the case of Adam and Eve, this was the highest sin, that they let themselves be led away from the word of God by the cunning deceit of the devil. 3, 80. Through Adam and Eve, the one who forsakes God and follows the devil should be made wise. 3, 100. Everything that Adam and Eve lost in paradise, Christ brings back. 3, 656. Adam and Eve are not only parents who feed and instruct their children for this life, but also lead a priestly office. 1, 302. Adam and Eve preach to their children about the hope of the future redemption, and exhort them to gratitude towards God. In this opinion they made their sacrifices. 1, 302 f. Adam and Eve warned their children against sin and also preached of the promise of the seed and future redemption from all misery and misfortune. 1, 302. Luther holds that Adam and Eve also had daughters at the time when Cain killed Abel. 1, 344. Adam and Eve would have soon passed away and died from great heartache after the fall, but they were comforted by the promise of faith in the seed of the woman. 22, 162. Adam and Eve had the most beautiful and pure bodies, senses, minds and wills, without any evil desire; now they have become disguised and the devil's larvae. 22, 152. Adam and Eve believed that Christ, the Son of God, would become man and redeem them from sin, death, the devil and hell. 3, 654. Adam and Eve did not know that Christ would be born of a virgin. 3, 654. Adam and Eve were brought back, not to the life they had lost, but to the hope of life. 1, 242. Adam and Eve understood and knew about all senses, species, strength, powers and opportunity of all animals. 1, 80 f. Adam and Eve had certain knowledge of the stars and the whole of astronomy. 1, 81. Adam and Eve were so closely connected that they were of one mind and will. 1, 82.
Nobility. The nobility should lead a high courage and spirit, be concerned with public business, protect their own and be an example of virtue to others. 1, 879. A praiseworthy noble is one who fears God, honors his word, is faithful and obedient to his prince and lord, and rules his house demurely and honestly. 2c. 19, 1892. A disgraceful nobility is one that despises God's word, whores and bubets, is proud and hopeful, usurps, oppresses poor people, is unfaithful and disobedient to princes and lords. 19, 1892. It is not in vain that the Abel
The nobility at court and also otherwise corrupts itself from youth with revelry, gambling, peasantry 2c., especially in the wine countries. 5, 877. 5, 877. The majority of the nobility now behaves so blasphemously and shamefully that the common man has the evil delusion that the entire nobility is thoroughly useless. 5, 1132 f. The nobility and peasants not only despise God, but also rob and steal from the Gospel, which they are not given, but are obliged to give. 5, 1058. Of the cowardice of the nobles in the peasant revolt and their present loud-mouthedness. 5, 1187. Our nobility despises all others who are of lesser sex and standing than they, and tramples them underfoot, as it were; this is a sure sign of their ruin. 2, 1371. Those of the nobility buy all grain from the peasants and lay it down, making a wanton theurge. 22, 225. Those of the nobility scratch and scrape, grow rampant and are in a state of upheaval. 22, 225. Some of the nobility pretend that they need neither pastors nor preachers, that they can learn it from themselves, and they leave the preachers to suffer misery. Luther tells Spalatin that he is being held back by the tears of his wife, that he will not come to Spalatin's wedding because of the danger threatening him from the nobles, for the sake of the liberation of the nuns. 21a, 806 f. Several of the German nobility offered Luther protection and refuge, as, Hütten, Sickingen, Schaumberg and probably a hundred others. 15, 1630 ff. Luther has a letter to the emperor and the nobility of all Germany; the interpretations of the Epistles and Evangelia are being prepared for printing. 21a, 266. The book to the Christian Abel of the German Nation is published. 15, 2505. In the book "An den christlichen Adel deutscher Nation" (To the Christian Nobility of the German Nation) 2c. Luther exposes the ungodly arts and violence of the papists. 15, 1638. Luther reports to Johann Lang that his writing "To the Christian Nobility" 2c. is not entirely disliked by the court. Melchior Lotther had already sold 4000 copies. 15, 1638 f.
Adelmann. The style of the "unlearned canons" fits both Oecolampad and Conrad Adelmann, the brother of Bernhard, who seems to be more important to Luther than Bernhard, 15, 2490.
Eagles. Of the different species of eagles. 7, 1346.
Adoption. The first example of adoption in the Holy Scriptures was that of Sarah. 2, 1848.
32Adrian - Agricola. 33
Adrian. Adrian, Cardinal of Tortosa, approves the verdict of condemnation of the theological faculty of Louvain on Luther's teachings. 15, 1345.
Adrian, Matthew. The Hebrew professor in Wittenberg, Adrian, rages violently against Luther, attacks his sermons and wants to teach him the Gospel, while he does not understand his Moses. 15, 2462 f. Luther recommends Matthew Adrian for employment as professor of Hebrew. Language. 15, 2477. The Hebrew professor in Wittenberg, Matthew Adrian, has become an enemy of Luther because of the teaching of the faith. He is of no use and must soon be dismissed. 15, 2438.
Advent Postil. Luther's dedication of his Latin Advent Postil to the Elector Frederick of Saxony. 21a, 337 ff.
Advocates. How legal scholars, advocates, procurators 2c. neglect their office in an ungodly manner. 14, 1047.
asterreden. He who likes to yap and talk is not a man's friend; indeed, he is a common enemy of human nature, like the devil. 7, 809.
Asterreder. After-readers are those who do not let the knowledge remain when their neighbor sins, but carry it to all corners, tickling and tickling themselves 10, 77.
Agatha, St. Agatha, of noble birth, walked not only with a veil, like a woman, but even in the dress of a slave. 3, 1235. Since St. Agatha was executed for confessing Christ, she said that she would be led to the inclination and delicious meal. 5, 466. The young maidens St. Agatha and Agnes went to the torture as happily as if they were going to the dance, and mocked their angry tyrants for it. 8, 742. Since St. Agatha went to the prison and to the torture, she said she was going to a feast and to the wedding. 7, 98. Since St. Agatha confessed her faith in Christ in court and punished idolatry, she had to hear: It is a loose, frivolous maiden, she still wants honor and glory from it. 7, 1083 The judge had St. Agatha dragged into a house of shame, so that she should be disgraced there, but there was soon a church. 7, 1257. St. Agatha went boastfully to the prison as to a banquet and said: If you do not let your executioners touch my body, my soul cannot go to paradise with the palm of victory. 10, 1902. Narrative of St. Agatha: When she was led to death, she said she was going to the dance 2c. 13, 1881.
Agathon. Saying of Agathon, when he was afraid to die. 4, 464. The holy father Agathon carried a stone in his mouth in the desert for thirty years, so that he would learn to be silent, but he prayed with his heart. 7, 759 f.
Aegidius. Luther recommends the priest Aegidius in Kröbeln to Jonas for better care. 21b, 2356 f.
Agnes, St. The virgins St. Agnes and Agatha have defied death and the devil. 3, 791. Also young children and virgins, as St. Agnes, a maiden of thirteen years, sacrificed their bodies to God, and honored God with such service. 5, 1039. St. Agnes, St. Agatha, who were virgins of thirteen or fourteen years, went to death with joyful hearts and laughing mouths. 5, 289. When St. Agnes was dragged into the dungeon and was to be tortured, she said that she would not have been otherwise than if she had been led to the dance. In St. Agnes there was not an epicuric contempt of death, but real wisdom, from which she could conclude that life was very close to her. 2, 1903 Agnes, who was eighteen years old, endured the torture cheerfully. 12, 1845. The courage in the holy martyr St. Agnes grows from her belief and certainty that she should be a co-heir with Christ. 12, 1381. The virgins Agnes and Agatha, when they went to the dungeon and to death, made themselves believe and boasted that they were going to the wedding. 8, 397. God also fought and won against the devil through young maidens, the martyrs St. Agnes and Agatha, only because they held on to the word. 9, 838. 9, 838. Those who are baptized are also called to praise, glorify and confess God after their baptism, as St. Agnes, Agatha, Anastasia and others did. 7, 2088. The young maidens of thirteen and fourteen years, as, Agnes, Agatha 2c., joked, as they were led to death, as if they went to the dance. 12, 969.
Agnus Dei. Agnus Dei, consecrated by the Pope,
shall do more than God Himself is able to do, as such is described in verses. 16, 2293.
Agricola. M. Joh. Agricola is a beginner and master of antinomianism; Luther has insisted on him, he would have to issue a public retraction through printing. 20, 1612. Agricola's complaint is Luther's apology, Luther's confirmation and his own condemnation. 20, 1658. Agricola blasphemes and condemns our doctrine as impure and false, reviles and disparages us Wittenbergers where he can, most shamefully, deceitfully and maliciously. 20, 1656. Agricola
34Agricola . 35
publicly confesses himself in the complaint that he had condemned and forbidden the preaching of the law. 20, 1658. Agricola says: In Luther's explanation of the epistle to the Galatians there are many passages which we reject as erroneous, so that the doctrine can be kept pure. 20, 1627. Agricola says that in order to keep the Christian doctrine pure, one must resist those who teach that the gospel should be preached only to those whose hearts have been previously frightened and crushed by the law. 20, 1625 f. Agricola surrendered humbly (as shown by word and deed) and promised to desist where he had done too much, and to be like us. 20, 1612: Luther gives his verdict to Count Albrecht of Mansfeld on the dispute that had arisen between him and Ludwig Don Passavant over Agricola's proverbs. 21a, 1356. The three princes of Würtemberg, Hesse and Brunswick complained to the counts of Mansfeld about Agricola's booklet of German proverbs. 21a, 1356. Luther's draft of a vindication of Agricola, in response to the complaint of the three princes of Würtemberg, Hesse, and Brunswick. 21a, 1357 ff. Luther speaks out against Agricola in a letter about his dealings with Duke Ulrich of Würtemberg. 21a, 1361 f. Luther reports to Agricola that the pewter-glass vessel he wanted to send to Agricola has been stolen from him by his Käthe. 21a, 863 f. At his request, Luther sends M. Joh. Agricola to the council of Frankfurt a. M. as a preacher for one month. 21a, 751 f. Luther revokes Agricola's permission to give theological lectures because of his antinomian teachings. 215, 2219. Luther writes to Stratner: If you want to know what vanity itself is, you cannot learn it from a more certain image than from Agricola's (Eisleben). 21b, 2536. Luther speaks out against Jakob Stratner, court preacher in Berlin, about Joh. Agricola, who was called to Berlin. 21b, 2535 ff. Luther trusted Agricola so much that he gave him the doctrine, the church, his house, his secrets 2c. 22, 1042. Luther has had Agricola at the table, he has been Luther's good companion, who laughed with him and was cheerful; nevertheless, he is backwards against him. 22, 1028. Luther has taken Joh. Agricola for his most faithful friend, but he has hurt him so much by his betrayal that he can never again include him in the number of his confidants. 22, 1026. Luther reports to Agricola that he has taken in his wife, who is not sick in body as well as in soul. 21a, 983.
Luther warns Agricola against the erroneous teaching that faith can be without works. 21a, 1205 f. Luther informs Agricola that he does not dislike the account of his doctrinal position given in a letter, and that he has not allowed any suspicion to arise against him. 21a, 1261 f. Since Agricola wants to teach repentance out of love of righteousness, he preaches the revelation of wrath only to the righteous and pious, not to the ungodly. 22, 1029. Agricola opens windows and doors to all safety; for he who abolishes the law also abolishes the gospel. 22, 1029. Luther forbade the professors of the university to elect M. Agricola as dean, so that his hopefulness, presumption and disobedience would not be strengthened by it. 22, 1034. Agricola's theses are to be understood in this way: Jonathan is M. Eisleben, who eats honey and preaches the gospel, but Luther is Saul, who hinders the use of honey in the church. 22, 1044. Our Agricola, who "misses" himself a lot and lets himself think, since he has never had any challenge, will do harm after my death. 22, 811. Count Albrecht zu Mansfeld wrote to Luther about M. Johann Agricola: There is a coiner behind it 2c. 22, 429. Agricola wants to be alone in great arrogance and to surpass all others by his proud behavior. 22, 1030. Agricola wants to be all alone, the others shall be nothing, and subordinates himself to this by a new doctrine out of a loud will of courage. 22, 1032. Agricola is so insolent, proud and stiff-necked that he wants to make Luther a liar and accuse him of fourteen lies that he is said to have used against him. 22, 1033. Agricola has lied not to men but to the Holy Spirit so often that Luther has no hope of his recovery. 10, 1616. Joh. Agricola and Jcckob Schenk proved their cleverness by dissimulation, and in an admirable manner chased after the applause of men. 22, 1038. Johann Agricola and Jakob Schenk do everything amicably and yet lyingly. 22, 1043. Agricola apologizes and says that he meant D. Creuziger and Rörer, but the Catechism, the interpretation of the Ten Commandments and the Augsburg Confession are Luther's 2c. 22, 1029. Luther writes to D. Caspar Güttel about Agricola and his plaint, and asks that he again gather testimonies about his teaching. 21b, 2449. Agricola has done a work worthy of his antinomy; he has secretly escaped to the margrave, breaking the solemn promise given. 21b, 2511. Agricola and Schenk have come to Wittenberg,
36 , Agricola - Alexander. 37
the former with a credenza to Luther from the Margrave; but Luther did not want to see or hear him. 21b, 3086. Agricola'^ wife and daughter came to Luther and were very troublesome to him; the daughter was more than befitting a virgin, brash and garrulous. 21b, 3087. Luther sends to Georg Buchholzer an answer to the credence letter of the Elector of Brandenburg for Agricola, but Luther did not want to hear or see it. 21b, 3087. Luther sends Buchholzer's letter to the Elector, in which he indicates that Agricola protects the wrongdoers. 21b, 3097. The Elector testifies to Luther's pleasure that he has not prevailed against Agricola and has not interceded on his behalf. 21b, 3098 f. The Elector informs Luthern that the Margravine at Lichtenberg has agreed to return to the Mark if Agricola and Schenk are dismissed 2c. 21b, 3098 f.
Agricola, Ludwig. Luther recommends Ludwig Agricola to Hans Honold, citizen of Augsburg, for support in his studies. 21a, 1164.
Agtstein. The agtstein or amber has great power when the women are to give birth, and against the stone and blow. >Our agtstein or amber is also a resin, because it oozes from a tree and becomes hard. 2, 1124.
Ahitophel. Ahitophel means: My foolish brother. 4, 305.
Akiba. Rabbi Akiba listed all the sayings in the Scriptures of the Messiah before all the people, the person of Kochab, and said: You are the Messiah. 20, 1957. Rabbi Akiba drove the scripture hard: there should be a Messiah among the people of God, the time would be there; so the Jews chose one who was called with the surname Kochab 2c. 20, 1957.
Albums. Under the papacy, albums were used on the highest feast days as the most delicious clothes. 5, 1537.
Alber. Luther recommends Erasmus Alber as a preacher to the widowed Electress Elisabeth of Brandenburg. 21b, 2540. Luther asks Prince John of Anhalt for protection for Erasmus Alber, who was challenged by some of the council in the new city of Brandenburg. 21b, 2762. Erasmus Alber was expelled from the country by his prince because he had written to him that it was not right that the poor priests should give appraisals because they only had their pay 2c. 22, 1091.
Albinus, Joh. Luther refuses to supplicate for Johann Wbinus, the Diaconus of Menius, and asks Menius to act as a
The court shall decide whether to pay the visitator's salary or to provide him with a fatter position. 21b, 2867.
Albinus, Sebastian. Luther recommends Sebastian Albinus to Spalatin as a teacher in Reichenbach. 21a, 1162.
Alchymei. It is well known that alchymei is nothing and cannot make gold that can withstand fire like other gold. 21b, 3071.
Alchymists. The alchemists make gold out of copper. 11, 297. The princes rightly suffer harm from the alchymists, since they believe that by human lies a creature can become another than it is created. 21b, 3086. The margrave's alchymists escaped after having deceived him; one of them is the brother of the 24th Franz Burkhard. He was caught in Jüterbock. 21b, 3086.
Aleander. Aleander asks in a speech that the emperor leave the heresy case of Luther, as shameful for him, entirely to the pope. 15, 1711 ff. In his speech, Aleander asks for a public edict by which Luther's books would be commanded to be burned and not to be further interpreted or sold. 15, 1714 The answer of the Elector to Aleander and Marinus, the nuncios of the Pope, is learned and perceptive, so that we realize that they have done nothing. 212, 310: Aleander had several books of Luther burned by the executioner in the marketplace of Louvain. 15, 1332. Aleander said that he did not want to punish Luther's life, but that people were deceived by the devil under the appearance of goodness. 15, 1713. Aleander complained that Luther had made him out to be a Jew, while his forefathers had been margraves in Jstria. 15, 1714. Aleander is determined with all his might that Luther be declared to the eight, but has not yet achieved anything. 15, 2509. Aleander is said to have dared to say that even if the Germans should shake off the yoke of papal servitude, Rome will see to it that they kill each other. 15, 1711.
Alexander. Alexander Magnus, his father Philip, Augustus, Trajan and their equals are princely examples of secular rule. 5, 859. The great Alexander, when people spoke ill of him, said: "It will be royal if we do it well and people speak ill of it. 5, 861 f. Alexander the Great heard with one. Alexander the Great heard the plaintiff with one ear and closed the other ear to hear the defendant's apology as well. 3, 1655. 19,
The histories boast of the great Alexander that he always had Homer with him. 6, 895. Alexander the Great has
38Alexandria - Allegory. 39
Alexander the Great paid more than fifty-nine tons of gold usury for his soldiers and had to reduce the usury. 10, 875. Alexander the Great did not forget his foolishness, for he often drank to his fill and stabbed his good friends when he was drunk, yes, he drank himself to death. 22, 344. The pagans write of the great Alexander that he was not satiated with a whole world. 14, 1455. Alexander was not satisfied that he had subdued the whole world, but desired another world. 14, 1521. When the great Alexander heard that there were many worlds, he did not want to be satisfied with the one. 5, 1103. The greatest monarchs, as, Alexander the Great, Julius Caesar 2c., who relied on their power and glory, have had to fall suddenly. 2, 1634. What did the rule over the whole world help Alexander? Likewise Julius Caesar, Augustus 2c.? They lived in happiness for a short time, now they are lost forever. 7, 308. The king Alexander did not understand that he had had such great fortune for the sake of the church and community of God. 1, 1409.
Alexandria. Alexandria was a great school of Christianity before all the elders of the world. 5, 689. At Alexandria there was an excellent school, which helped many countries; therefore Athanasius and many other teachers came. 17, 1082.
Algiers. Near the city of Algiers, 140 ships of the emperor were sunk by the storm with all the provisions, guns and everything on them. 21b, 2672. The emperor fled from Algiers to Genoa with the soldiers in the remaining ships. 21b, 2672.
Alkoran. Alkoran, that is a summa or assembly, namely of the divine commandments. 20, 2222. The Alkoran does not keep the way of speaking, like other holy scriptures, because it is quite put on rhyme or poetically, like one makes the songs to sing. 20, 2228. The Alkoran is a shameful law, which itself confesses that not everything written in it is true, but among its twelve thousand words only three thousand are true. 20, 2274. Proof that the Alkoran is full of fables and useless fairy tales. 20, 2229. The Mahometan monster, the Alcoran, is, where it is best, a patched beggar's cloak of sayings, of the law and of the gospel. 1, 1009. When Brother Richard interpreted the Alcoran, he found so many tales, lies, blasphemies, and always one useless babble after another, that he was overwhelmed with great sadness. 20, 2222. According to the Turk Alkoran, these three reign
Pieces with them: Lying, murder, illegitimacy, and everyone must keep silent about Christian truth and must not punish these things 2c. 20, 2130. Mahomet's Alkoran does not respect the marriage state, but allows everyone to take wives as much as he wants. These are bought and sold like cattle. 20, 2129. Luther himself experienced that the Turks do not want to debate publicly with other scholars, and do not allow the Alkoran to be brought out publicly. 20, 2251. The Turks are extremely annoyed when the Alkoran is read by others and do not want it to be interpreted into other languages. 20, 2251. Brother Richard's translation of the Alcoran, Germanized by Luther, with his preface and attached warning. 20, 2218 ff.
Alla. Alla means God in the Turkic Arabic language, from the broken Hebrew Eloha. 20, 2131.
All. Marcus does not say they all ate, but "they all drank from it. 19, 15. Matthew reports that Christ did not say of the bread, "eat all of you", but of the cup, "drink all of you". 19, 15. Since the papists say that the word: "Drink ye all of it" refers only to the priests, this also: "Ye are clean, but not all of you" refers to the priests. 22, 1281.
Allegory. The allegory is in a whole sentence, the metaphor in single expressions and words. 22, 1340. In allegories nothing certain is taught, on which one could base and support, therefore we should get used to staying with the sound and clear text. 22, 1343. Allegories prove nothing; we should not need them lightly, unless the main thing is first proved with strong reasons. 22, 1339. Examples of good and bad allegories. 1, 612 ff. Silly allegories are enumerated. 3, 1390. Allegories are often absent and a mere dream, because they are presented without reason of Scripture. 20, 248. Over the allegories one loses the right reason and understanding of the Scriptures, and leads the people on wrong paths. 3, 693. The allegory is often uncertain and not reliable, and not at all certain to support faith. 3, 1390. Many have tried to change the meaning of the gospel with their allegories, tropologies, anagogies and similar foolish things. 12, 1057. If the allegories do not have a history and a certain thing, of which they speak, as a foundation, then they are otherwise nothing but Aesopic fables. 2, 774. Without a perfect understanding of the histories, no one will deal with allegories properly, so Origen has no good luck with it, Jerome still.
40Allegory - Omnipotence. 41
less. 2, 774. Allegory or secret interpretation is harmful if it does not rhyme with history, but especially if it is used instead of history. 2, 557. The fathers, such as Gregory, Cyprian, Augustine, and Origen, were particularly fond of allegories. 3, 692. One should beware of Jerome, Origen 2c., indeed of the whole Alexandrian school, who once excelled in allegories. 3, 1390. Origen, Jerome, Augustine and Bernard make too much of allegories, and turn the hearts away from history and faith. 1, 626. Frivolous spirits, who were tired of the divine word, pretended to seek allegories alone. 3, 693. Anabaptists and monks hold on to allegories, that is why they are so fond of the dark books of Revelation and the last two books of Ezra, because there everyone may invent what he wants. 1, 610. Origen and Jerome not infrequently fall into difficulties through their allegories, from which they cannot wriggle out. 8, 1544. Some have gone so far as to make allegories out of Ovid's Metamorphoses; out of a laurel tree they have made the Virgin Mary, and Apollo should be Christ. 2, 559. Origen draws the allegories commonly on external customs, but St. Paul's rule is that one should make the interpretation according to faith. 1, 612. Allegories are either to be bypassed or to be made with the highest understanding and concern. 1, 611. If one wants to use allegories, one should draw and direct them to Christ, to the church, faith and preaching ministry. 1, 626. Allegories should be used in such a way that the faith, to which the histories everywhere point, is awakened, increased, explained and strengthened. 1, 626. Allegories can sometimes be used as ornaments and explanations. 6, 11. Luther hates allegories when they drive life more than faith; and when they are used excessively, they take away the power of history. 22, 1338. Initially, Luther followed the example of Jerome, Origen and Augustine and turned everything into allegories. 2, 557. Luther has often said that he has a great abhorrence of allegories and that he condemns the use of them. 2, 557. Luther would almost have been caught by the devil's deception of allegories, if D. Staupitz had not pulled him away from it and made him a Doctor of Theology. 2, 559. Luther loved allegories very much since he was young, and was prompted to do so by Origen and Jerome. 1, 610. Luther has
Luther had an abhorrence of allegories from the time he began to pursue the historical understanding. 1, 285. Luther later became hostile to allegories, since he found that he had followed a vain shadow and had despised the juice and core of Scripture. 1, 610.
allegorize. St. Jerome and Origen have helped to allegorize; God forgive them. In the whole of Origen there is not one word of Christ. 22, 1343 f.
alone. Paul asserts much more vehemently than Luther did that we are justified by faith alone, although he did not use the word alone. 19, 586 f. Whoever wants to speak clearly and aridly of the cutting off of works must say: Faith alone, and not works, makes us righteous. 19, 979. Our German way of speaking demands that I must say, "Faith alone makes righteous," though Scripture only says, "Faith makes righteous." 19, 597. It is public that faith alone brings, grasps and gives us life and righteousness; therefore one should also speak in this way. 19, 981. It is not heresy that faith alone grasps Christ and gives life, but among the papists it must be heresy whoever says and speaks such things. 19, 981. Luther answers for himself against the accusation that, when he said: We are justified by faith alone, he added the word "alone" in an unholy and ungodly way. 19, 586. Luther is not the only one, nor the first, to say: faith alone makes one righteous; Ambrose, Augustine and others said this before him. 19, 981.
Feast of All Saints. Luther says: I wanted the Feast of All Saints and "All Souls' Day" to be abolished for the sake of the abuse that takes place in it. 11, 2386.
All Saints' Monastery. Luther has not yet decided anything about the change of the ungodly ceremonies of the All Saints' Monastery. 21a, 653 f.
Most holy ones. Christ and his word have always suffered the greatest harm and plague from those who want to be the most holy and the best. 7, 1623.
Omnipotence. In all creatures, even the smallest, one sees God's omnipotence and great miracles. 22, 69. The omnipotence of God is the power that is active, through which he powerfully works everything in everyone, as the Scriptures call him omnipotent. 18, 1849 f. Man is not permitted by the impulse of divine omnipotence to be idle or to lie still. 18, 1924. The omnipotence and foreknowledge of God abolish the doctrine of free will from the ground up. 18, 1850.
42Allöosis - Age. 43
Allosis. Zwingli brings his figure of allosis, by which he wants to make everything bad, teaches us how in Scripture one nature is taken for another in Christ 2c. 20, 939. 20, 939. Zwingli's nonsensical spirit invents allöosis so that he can also rob us of Christ, because he does not and cannot prove it to you. 20, 940. The allosis needs just as much to be proven by Zwingli as his entire doctrine of lies. 20, 942. If the allosis is to exist as Zwingli leads it, then Christ will have to be two persons, one divine and one human. 2c. 20, 946. The accursed allöosis reverses the right doctrine, and wants to appropriate to the pieces that is assigned to the whole person in the Scriptures, and divides the person of Christ. 20, 944. Thou shalt not believe nor suppose that the trope allöosis is in such sayings, or that one nature is taken for another in Christ. 20, 940. If I believe that human nature alone has suffered for me, then Christ is a bad savior for me; this is what the devil seeks with allöosis. 20, 943. Hold fast against alliosis: Because Christ is God and man in one person, in no place in Scripture is one nature taken for the other. 20, 942.
Allstädt. The spirit of Allstädt is a bad spirit, which cannot prove its fruit in any other way than by breaking churches and monasteries and burning saints. 16, 8. Luther says: "I would set my person alone, which is the least and most sinful, against all the fruits of the Allstädt spirit, if it is to be praised. 16, 13.
Alma. Alma means a virgin or maid who still walks in hair and wreath and has not become a woman. 20, 2091. About the word Alma and the virginity of Mary. 20, 2091 ff. The word Alma is found four times in the Scriptures, and more. 20, 2091. It is also said of the Mother of God: "The pure handmaid", that is the pure Alma. 20, 1804. Matthew and Lucas apply the saying of Jesus to Mary and interpret the word Alma virgin, which is to be believed more than all the world. 20, 1802. The New Testament should freely say that Alma is called Virgin Mary of Nazareth, Joseph's bride and Christ's mother. 20, 2097. The Jews say that this is the sign that God will give: Alma has a husband, and this will be the sign that she will bear a son, not a daughter. 20, 2093.
Alms. The word alms is derived from the Greek word eleemosyna, and means mercy, as we also call works of mercy.
Mercy. 7, 492. Almsgiving is nothing else than helping the poor and needy, and includes all kinds of good deeds and all kinds of good works towards the neighbor. 7, 492. Christ teaches how to give alms properly, against the Pharisees, who did not seek God's honor in this work, but their own. 7, 21. The Lord punishes the Pharisees for giving alms, because they smeared filth on it, seeking only their own glory and honor before men. 7, 492. Christ punishes the alms and the prayer because they want to be seen by the people. 7, 501. This is called giving alms in secret, when one does not want honor and name from it, but gives freely. 7, 497. In the papacy, when one had praise and honor from it, it was done with alms, endowments and wills. 7, 493 If almsgiving is to be a work pleasing to God, faith in Christ must first be present. 13, 813.
Almskeeper. The office of almoner requires skillful heads, if it is to be otherwise directed with benefit and justice. 13, 1061.
old. Little verse on how to grow old. 22, 200.
Altar. To build an altar means to decree a place where the church can come together to hear God's word, to pray, to praise God, to sacrifice 2c. 1, 778. 1, 778. The Latins called altars by their height and prominence. 14, 1180. With which image and inscription one should decorate an altar. 5, 1083 f.
Old people. The old become children again and become childish; their eyes become dark, their hearing also decreases. 2, 249.
Altenburg. Luther's draft of a complaint for the council of Altenburg. 21a, 397 ff. Luther gives his expert opinion to Elector John on how the papal ceremonies in the Altenburg monastery should be abolished. 21a, 836 ff. Luther asks Elector John to put an end to the ungodly behavior of the canons in Altenburg. 21a, 766.
Altenstein. Luther is captured near the Altenstein castle. Amsdorf must have known that Luther was to be captured, but he did not know the place. 15, 2513.
Old age. Old age is in itself a disease, therefore it is truthfully called a burdensome life, which is a burden to oneself and others. 5, 780. Old age is a disease in and of itself, even if no other disease is added to it. 5, 1570 The comic poet Terence calls old age a disease. 6, 1247. The misery of old age is described. 5, 778 f.
44Alterms - Amen. 45
It is now a great age when people reach fifty or sixty years of age. 2, 1800. There are very few who reach the age of sixty, and they are considered to be at a great age. 5, 780. old age shall reign, youth shall be governed. 3, 1018. After the Flood, the age of men decreased, and all creatures, as well as heaven and earth, also decreased. 2, 857 f.
Alterius. Luther's letter to Balthasar Alterius and comrades in Italy, in which he praises their faith and life, and warns them against the Sacramentirans. 17, 2174.
Aelteste. The word "elders" is a name of the age and also a name of the office; now we call it pastors and preachers or pastors. 17, 1116. It is clear that those whom St. Peter calls elders have been in office and have preached, therefore he also calls himself an elder. 9, 1098. 1272. Jerome testifies that elders are bishops. 18, 870.
Ancient Fathers. Among the old fathers in the desert there were many foolish saints who wanted to break and dampen all natural inclinations. 3, 552.
Alveld. As much as scolding, maligning, reviling and blaspheming applies, Alveld has certainly overcome Doctor Luther. 18, 1010. Alveld's strongest reason against Luther is that he calls him a heretic, nonsensical, blind fool, possessed, snake, poisonous worm and many other such names. 18, 1009 f. Alveld has sucked his poison from the Emser in his heretical and blasphemous booklet. 18, 1031. Alveld draws everything that is written about Christianity to the outward splendor of Roman violence. 18, 1015. Alveld wants to write about the head of Christendom, and with great foolishness he thinks that head and lord are one thing, and calls Christ a head of the Turks, the pagans, the Christians, the heretics, the robbers 2c. 18, 1025. Alveld teaches that Christ Jn. 6 speaks of the sacrament of the altar, although Christ Himself teaches that He speaks of faith in the Word made man. 19, 10. Alveld proves from Joh. 6, 51: "I am the living bread" that only one form of the sacrament was instituted for the laity. 19, 9. Alveld's sentences for the disputation at Weimar. 18, 1054. D. Joh. Längs Sätze wider Alvelds Weimarsche Disputation. 18, 1054. Luther completed a German book against Alveld, which is now under press. 21a, 262 f. Luther will arrange his attack against Alveld in such a way that he is not unmindful of the Pabst, and will give nothing to either of them. 21a, 265. Alveld's
Luther's writing Super apostolica sede etc. is too inconsistent for Luther to lose hours in answering him; he will have his famulus answer him. 21a, 257. Luther has his friar Johann Lonicer write against Alveld. 15, 2503 Luther expresses his astonishment against Spalatin that some learned people like Alveld's book. 21a, 260.
Amandus. Luther pleads for the imprisoned preacher Amandus in Pomerania. 21a, 859.
Ambrose. St. Ambrose of Milan, along with many other bishops in the French lands, has not been under the pope. 16, 2062. Ambrose, who was a regent in secular office, was elected bishop of Milan, since he was not baptized yet. 13, 1028. In his last struggle, Ambrose said: "I have not lived in such a way that I should be ashamed to live among you, but neither am I afraid to die, because we have a good Lord. 14, 409. Ambrose lived a holier life in one year and did more good works than Hilarion did in all of seventy years, because he lived in a common way. 1, 1320. Ambrose is simple in faith, a witness against reliance on works, and would easily surpass all if he had had to suffer adversaries. 22, 1812. Ambrose has written well and righteously pure, is more serious in his writing than Augustine; the latter is somewhat kinder and gentler. 22, 1394. Ambrose and Augustine indicate that, although they abstained from women, they were not lacking in heat. 2, 530. St. Ambrose says that with his preaching and writing, that is, with what Christ commanded to teach, he abundantly fulfilled his measure and thus reached further than the others. 11, 1573.
Ambrosian. Luther misses in the Ambrosian hymn and similar hymns that they only praise God because of the creation and do not commemorate the new creation. 21b, 3222 f.
Amen. The Hebrew word Amen means in German "fürwahr" or truly, and expresses the faith that one should have in all petitions. 7, 816. The Amen with which we conclude the prayer is not based on our worthiness, but on God's promise. 6, 451 f. If you say Amen at the end of the prayer with heartfelt confidence and faith, the prayer is certainly fixed and answered. 7, 816. Do not go away from prayer, because you have said or thought: "Well, this prayer has been heard by God, I know that for sure and for certain; that is Amen. 10, 1399.
46Amerbach - Amsdorf. 47
Amerbach. Luther recommends Veit Amerbach as Agricola's assistant. 21a, 874.
Veit Amerbach went out from us to Ingolstadt to be Eck's successor in blaspheming our word 2c. 21b, 2966.
Aemilius. Luther recommends the 24th George Aemilius (Oemler) to Prince George of Anhalt. 21b, 2333. Luther recommends the 24th Aemilius to Prince Joachim of Anhalt, who dedicated his poems to him. 21b, 2448. Luther recommends to the council of Siegen the Ä. Aemilius. 21b, 2451.
Wet nurses. If the children have rough nurses, the children also take after them, as experience shows. 22, 177.
Amos. The prophet Amos is mentioned twice in the New Testament. 14, 58 f. The prophet Amos was a contemporary of Hosea. 6, 1684. Amos indicates that he lived and preached at the time of Hosea and Isaiah, and preaches against the same vices and idolatry, as well as the Assyrian prison. 14, 56. Amos prophesied at the same time, of whom I believe he was the first, then Hosea, who is to be placed after Amos, likewise Micah. 14, 1174. It is said that the priest Amaziah, whom Amos punishes in the seventh chapter, v. 17, beat him to death with a rod. 14, 56 f. No prophet has so little promise and so much rebuke and gloom as Amos, so that he may well be called Amos, that is, a burden. 14, 56. Amos is vehement and scolds the people of Israel almost throughout the whole book until the end of the last chapter, where he prophesies about Christ and His kingdom. 14, 56. Lectures on the Prophet Amos, according to the Altenburg manuscript. 6, 1684 ff. Lectures on the Prophet Amos, after the Zwickau manuscript. 6, 1774 ff.
Amsdorf. Licentiate Amsdorf teaches purely and speaks his mind finely and sincerely. 22, 1566 Luther instructs Amsdorf how he should answer Emser, but Amsdorf does not submit to the answer. 15, 2551. Luther invites Amsdorf to the wedding feast, to witness his marriage, where Luther's parents will also be present. 15, 2640. Luther asks Nicolaus von Amsdorf to help that the Augustinians in Magdeburg do not act so fraudulently, so that they do not go out empty-handed. 21a, 668. Luther addresses to Amsdorf in Magdeburg an urgent? invitation to visit him in Wittenberg. 21a, 728. Luther sends to Amsdorf a letter from the Duke of Holstein, in which he requests that the Wittenbergers cooperate so that Amsdorf goes to Holstein 2c. 21a,
1278 f. Amsdorf used the call to Holstein well with the Magdeburgers, as Luther had advised him. 21a, 1281 Luther asks Amsdorf to be godfather to the daughter born to him. 21a, 1294 f. The papists have nothing to complain about the person of Nicolaus von Amsdorf as Bishop of Naumburg, because he is of nobility, well learned in the Scriptures and of an honorable life. 17, 115 f. At the consecration of Amsdorf as bishop of Naumburg were present: Luther, D. Nicolaus Medler, 24. Georg Spalatin and 24. Wolfgang Stein, in addition also the sovereigns. 17, 115. Nicolaus von Amsdorf was ordained and consecrated bishop in the monastery of Naumburg without all Chresem 2c.
17, 88. That Nicolaus von Amsdorf has been appointed bishop of Naumburg, the chapter there may not blame anyone but himself. 17, 158: Emperor Carl V's penal mandate to Chursachsen not to further hinder the bishop Julius Pflug at the foundation and to abolish Nicolaus von Amsdorf. 17, 161. Luther calms the bishop of Amsdorf because of the external honor associated with the bishop's dignity, which was annoying to him. 21b, 2708 ff. Nicolaus Amsdorf has been ordained bishop of the church of Naumburg by the heretical leader Luther. 21b, 2737. Luther writes to the bishop Amsdorf: You serve Christ already by taking the seat, if you also do nothing else at any time 2c. 21b, 2798. Luther writes to Bishop Amsdorf that he urges the court to establish the consistory and the theological lection at his place. 21b, 2806. Luther admonishes Bishop Amsdorf to gladly wear the princely trappings associated with his office. 21b, 2818 f. Luther consoles Amsdorf in the hardships and difficulties of his episcopal office. 21b, 2882. Luther writes to Bishop Amsdorf: You have done right in asking the prince for your dismissal, whether he would care more diligently for your diocese. 21b, 2858. Luther reports to Amsdorf that he is told that there is danger from those of Pflug. 21b, 2941. Luther was prevented from traveling to Amsdorf by a headache, and now asks him to indicate the safest way. 21b, 2984. Luther announces to the Bishop of Amsdorf that his journey to him is certain. 21b, 3012. Luther, having returned from Zeitz, thanks the Bishop of Amsdorf for the travel expenses borne and for gifts. 21b, 3015. Luther writes to Bishop Amsdorf about a visitation to be made in Naumburg Abbey. 21b, 3058 f. Luther gives Amsdorf the interpretation of an illustration of the Pabstthum published by him. 21b, 3094 f.
48Office . 49
Luther writes to the Bishop of Amsdorf about an unusual behavior of foxes, about which Luther asked hunting experts. 21b, 3105 f. Luther complains to the Bishop of Amsdorf about the hostile attitude against the Elector at the court in Dresden. 21b, 3173 f. Luther writes to Bishop Amsdorf about a deacon who had distributed unconsecrated hosts. 21b, 3179 f. The Elector demands an expert opinion from Luther on the mitigation of punishment requested by Amsdorf in the matter of the Caplain of Friesnitz, who had distributed unconsecrated hosts. 21b, 3199. Amsdorf's preface to Luther's interpretation of John 18 to 20, 18. 8, 844 ff.
Office. The ministry of Christ will not come to an end through any other, since it brings eternal righteousness and puts away sin. 3, 1525. The ministry of Christ is described in such a way that he will not wield the sword, will not establish a new world regiment, but will be a teacher to instruct men about an eternal decision of God. 5, 123. Christ does not only sacrifice his body and life, but also prays for the poor, ignorant sinners, therefore we should warmly take comfort in such a priest and his ministry. 13, 460. Christ has gone to heaven, sits at the right hand of God, and his ministry is to set souls free from law, sin and death. 5, 1347. We must give glory to God alone, and boast that by his grace and power he works in you through the ministry he has given us for salvation. 12, 841. I should not think less of Peter's or the pastor's office than of Christ's, if only Peter and the pastor have the same word that Christ led. 13, 1950. Since Christ's office does not suffer the office of the law, which is nevertheless divine, he can much less suffer the laws and statutes of men in his kingdom. 3, 1525. Christ points Nicodemus to the outward office in his church, which is preaching and baptism. 11, 1172. Whoever has an office in Christ's kingdom should beware of presumption, not seeking worldly power, but serving others, waiting for toil, labor and ingratitude. 13, 1236 St. Paul praises his ministry so highly, that through it the word comes forth, which makes all blessed who believe in it. 11, 1116. Every Christian, especially if he is in God's office and fellowship, should think only of serving God faithfully in that to which God has called and set him. 2c. 12, 690. You should know that you should faithfully carry out and practice the office that God has commanded you, not in view of honor, pleasure, shame or harm. 12, 691. We shall
Watch in a free right faith, and do what is our office; do not worry when things go badly, nor be presumptuous when things go well. 5, 1297. Do not become fainthearted, but continue in your ministry commanded by God, and let God take care of the continuation of the word. 6, 598. We can fall daily, but nothing is broken off from the office or the word by our sinning. 5, 738. The office and work of preachers is not by their own power, but by Christ's power through the Holy Spirit. 11, 758. Whoever wants to have and exercise an office in the church must first prove from Scripture that he has God's command for what he ordains and teaches. 12, 616. If one is called, he is in an office. If he preaches what his office requires, and he preaches God's word, on which the office was founded, then it is right. 7, 2094. It can happen that one is called and sits in an office, yet he is a prankster. 7, 2094. Life and limb, which is mine, I may have taken, whoever will or can take it, but the office is not mine, I cannot forgive it. 8, 164. If a private person testifies about himself, that is not right, but a public person who is in office, it is different with him. 8, 161. One who is in knowing sins that are against his conscience is not in the unity of the church, yet his office that he has in the church should not be despised. 13, 629. The office of leading, preaching and teaching God's word is commanded to the man. 3, 89. The Lord Christ wants to make the different offices in the church all equal, so that no one should use them for his own honor or benefit, but serve other people. 13, 1205. If we continue to exercise our ministry in patience and doctrine, our deserts will become gardens of pleasure and like the garden of the Lord. 6, 599. Many are sorry for their order, status and profession, because they look at another's office as if it were better than theirs. 4, 408. God does not want anyone to go astray with His word, as if the Holy Spirit is driving someone to preach, and to seek houses or preaching booths, since he has no ministry. 7, 352: Those who are sent speak God's word, if they remain in their ministry and possess the ministry as they received it. 7, 2093. So that all things may be done properly, not every one should teach in the church and administer the holy sacraments, but only those to whom the office is commanded. 9, 1173. That some are preferred from among the congregation is because they lead and do the ministry in place of the congregation, which they all have. 9, 1174. The ministry is instituted by God, so that
50Office . 5l
The power of the keys is used. 7, 2092. If no father nor mother wants to give his child to our God, where will the spiritual office and status remain? 10, 425. That your ministry may be strong and that your work or government in the church may be useful and beneficial, that must be given and worked by God Himself. 12, 617. We are sent, and we also choose others, and put them into the office of preaching and administering the sacraments, and yet this mission is also from God. 7, 2092 f. It is true that the Holy Spirit enlightens hearts and kindles faith, but he does not do it without the outward ministry and the use of the sacraments. 1, 1456. Both the ministry and the ministry's word must go in God's command, so it goes right and brings fruit. 14, 889. There are two offices of the word: the office of the law and the office of the gospel, the one for death, the other for life. 3, 1525. The office of Moses is a temporal one, which must finally come to an end through the coming of the office of Christ. 3, 1525. The cessation of the ministry that preaches condemnation occurs when the preaching of the gospel of Christ is concerned; Moses must give way and leave room for it. 12, 857. Christ commands his disciples the ministry to preach the gospel, and there Christ's suffering and resurrection comes into its proper use and elevation. 13, 1946. Christ gives his disciples such an office, so that people who feel their sin and death and want to be helped can be helped from sin and death. 11, 757. Because the apostle's office is supposed to be a teaching office, it cannot run with worldly power and authority, and the world retains its outward kingdom and authority. 11, 888. The apostles and their descendants until the end of the world have been given as much power and authority as Christ, the Son of God, himself had. 11, 757. Paul praises the gospel ministry, which is higher and better than the ministry of the law, the highest and most comforting work for the benefit and salvation of consciences. 14, 114. The Scriptures praise the ministry of the Word gloriously. Isaiah calls them "messengers who proclaim peace", Micah compares them to dew from heaven and a fruitful rain, elsewhere they are called angels.
14, 1103. The office of preaching the gospel is the highest of all, because it is the right apostolic office that lays the foundation for all other offices. 10, 1592. The office of the New Testament is not formed in tables of stone and death, but in the sound of the living voice. 4, 1118. The office of the new testament or of the spirit.
is a teaching or sermon, which does not teach what you should do, but shows you what God wants to do for you in Christ 2c. 12, 845. 12, 845. The ministry of the New Testament does not only remain with the word that is taught, but the Holy Spirit also works through it in the heart, therefore it is called a ministry of the Spirit. 12, 842. Christ establishes the ministry through which all sins in the world are forgiven, provided they are true sins and one recognizes them and believes His words. 13, 1952. The kingdom of Christ stands in righteousness, truth and peace, therefore no other ministry is thought of in it than the ministry of the word. 4, 280. The first office, namely the office in God's word, is common to all Christians. 1 Petr. 2, 9. 10, 1572. A great courage is required for the ministry of the word, which can despise the ingratitude and wickedness of the world. 6, 63. These are swarming spirits who nowadays despise the outward office of the word and teach all kinds of mind games 2c. 6, 476. The office of the ministers of the word is divine, so that it is not made better by the holiness of any man, nor is it made worse by the unworthiness of any man. 7, 78. The office of the Word of God, which is the highest in the church, is only one and common to all who are Christians. 10, 1574. It is not without great wonder that the ministry of the Word has gathered so many so quickly to the church, although the way of the Lord is contrary to all prudence of the flesh. 4, 1105. The offices of Christianity are preaching, praising God, giving thanks, singing, baptizing, administering and taking the sacrament, punishing, comforting, praying, and all that belongs to salvation. 5, 1233. The priestly offices are: teaching, preaching and proclaiming the word of God, blessing or administering the sacrament, binding and dissolving sins, praying for others 2c. 10, 1572. The spiritual office not only promotes temporal life and all worldly states, but gives eternal life and delivers from death and sins 2c. 10, 424. Through the spiritual offices the right, eternal righteousness is preached, taught and preserved, which is also eternal in that life before God. 5, 1078. He who has the office to punish, to rebuke 2c., let him do it; but out of the office do not rebuke or curse, but wish and show all good, even if he does evil 2c. 7, 484. The monks judge of the offices and works without and apart from God's word, and think: These are common works, which also the heathen do 2c. 13, 2219. 13, 2219. The certain calling and glory that we have from the offices, we did not know in the papacy, and thought that if we were to serve God, we would have to become monks. 8, 140.
52Officials - Worship. 53
We cannot deny that we came into the fellowship of the true church through the ministry of the papists, that we were baptized by them; Judas was also in the church ministry. 1, 1405. By what God requires of persons in secular authority, one would like to take a sample of what kind of people one should use for the spiritual office. 3, 997. The offices of both princes and officials are divine, but those who are in them are commonly of the devil. 5, 873 f. Kings, princes and councillors and all rulers should diligently carry out their office, but attribute the prosperity to God. 5, 1296. To have offices and to sit on the top is not a joyful game and dance, but brings so much work and unpleasure that whoever is sensible does not seek it very much. 13, 2400. Everyone should faithfully carry out his office, which is commanded to him by God, but not rely on his strength and wisdom. 2, 276. Christ comforts those who are in the ministry, so that they will not be vexed or deterred by their present lack or poverty. 11, 1379. Do what is proper for you to do in your office, but how it should go out and be done, that you should command God. 2, 748. Let every man be content in his position and office, and be diligent that he may be useful to the people in it, and perform his office faithfully. 13, 2401. Today we also do what our office entails, and pray for the emperor and for the other princes, who are very hostile to our doctrine. 1, 1395. This is the first and most noble office that we Christians should do, to proclaim the virtues and great deeds of God. 9, 1187.
Officials. The people suffer greater harassment, violence and fraud from our officials than from the lords themselves. 14, 1667. The bailiffs and castles rage more and exercise greater violence with extortion and oppression of the subjects than the princes themselves. 14, 1615. What the predatory officials are supposed to hand over to us theologians, they consider to be completely lost, and think that it belongs to their robbery. 216, 2703.
Official care. Official care is to be widely distinguished from avarice, for it does not care for its own sake but for the sake of the neighbor, nor does it seek its own. 7, 562.
Anacletus. Anacletus (in Cap. Sacrosancta) is so ignorant that he interprets Cephas as "head" against the testimony of the apostle John. 18, 768. The buffoon Anacletus has used êåöáëÞí in Greek for Cephas on
syrjsch understood, and his canon is yet
among the sacred canons even considered the first. 18, 769.
Anapodoton. Anapodoton, a way of speaking. 8, 1548. 1551.
Anastasia. How Anastasia, a noble citizen of Rome, defended herself when she was accused of burning her father's idols. 8, 582. The holy martyr Anastasia, a rich and noble Roman woman, prayed her husband, an idolatrous and abominable desecrator, to death. 8, 791.
ÁíÜ&åìá. Luther puts the question to Joh. Lang, as one practiced in the Greek language, what is the difference between áíÜèåìá and ÜíÜ&çìá, and speaks to himself
over from. 21a, 89 f.
worship. Worship is not a work of the mouth, like prayer, petition and supplication, but of the whole body, namely, bowing with the head, stooping with the body 2c. 19, 1325. 19, 1325. The word worship means nothing other than bowing, offering homage and bending down; therefore it would be better to use it in this way. 11, 2114. The word worship itself means to stoop and bow with the body, with outward gestures. 22, 1119 f. The outward obeisance, as falling on one's knees, falling to the ground 2c., is actually called "to worship" in Scripture. 19, 1325. To worship in Scripture means nothing else than to humble ourselves and bow down, so that we recognize Him as Lord before whom we do it. 11, 2113. To worship God spiritually or in the spirit is the service and honor of the heart, comprehends fear and faith in God. 22, 1120. To worship is said of one who is converted to God; to serve of one who is sent by God. 5, 161. To worship means to turn to God, to call upon him in distress, to thank him for his help and salvation, to remember his benefits. 2c. 1, 1058. Since God commands that the King Christ be worshipped, it follows that he is God by nature. 5, 176. The fact that the wise men worship the child is to be understood in such a way that they have inclined themselves not only in body but also in spirit, and have recognized Christ as a lord. 11, 2114.
Worship, that. Those have genarret, who have devised so many kinds of worship: latriam, duliam and hyperduliam; the first belongs to God, the other to Mary, the third to the Holy Cross 2c. 11, 2114. Spiritual worship is a reverence or inclination of the heart, so that you show and confess yourself from the bottom of your heart as God's submissive creature. 19, 1325. Without the heartfelt trust and confidence of right living faith, spiritual worship cannot take place.
54Worship - challenge. 55
happen. 19, 1326. One should preach on the worship of images, so that the trust in the creatures may remain. 3, 1675.
Worship. Worship is all outward reverence shown to those who are greater than we are, or who are our equals. 2, 821. Of the worship of Christ under the Sacraments. 21a, 424.
Devotion. God is most hostile to one's own devotion; it is also the most shameful plague on earth. 3, 350. Self-invented devotion is an abomination to the husband. 3, 349.
Andrew. The apostle Andrew was a disciple of John the Baptist, and since he heard his Master testify that Christ was the Lamb of God and the true Messiah, he followed Him. 11, 1909. The apostle Andrew does not let himself be so hard pressed about how to feed his wife and child as the preaching of repentance and the baptism of John the Baptist. 13, 1022. Since this was the highest and most important concern of Andrew, that he come to the kingdom of God, Christ accepts him, keeps him with Him and commands him to preach. 13, 1022 f. Andrew is the first preacher and witness that Christ is the Messiah. 7, 1743.
The legend of St. Andrew is apocryphal, but it deals very well and decently with the cross. 12, 1778. St. Andrew is deceived by the devil in the form of a beautiful woman. 3, 1155.
Beginning. There is no other beginning to become godly than for your King to come to you and begin. 11, 8 f. Before the beginning there was nothing, neither hour, nor days, nor time. 3, 24. In the beginning, when there was no time, heaven and earth were created by God from nothing. 1, 12. The beginning and the end of the world are the same in the sight of God. 3, 56.
begin. All schools and monasteries teach seduction, because they teach: to begin, to pray, to do good works, to endow, to give, to sing, to become spiritual, and thus seek God's grace. 11, 8.
challenge. God causes man to be tempted to sin, that he may know himself and God: himself, that he can do nothing but sin; God, that his grace is stronger than all creatures. 7, 814. We are not challenged that we might be troubled and perish, but that the power of the word might come to pass and faith grow. 6, 602. If God is angry with one, the cause is well advised, because he is merciful; but he who is angry with God when he is challenged, the cause cannot be helped. 22, 116. This must be a comfort to us,
that we are not alone in being challenged; Peter and Paul were also challenged. The whole church suffers 2c. 22, 1872. If we are challenged by sins, it does us no harm. Christ's blood was not shed for the devil or for the angels, but for sinners. 9, 1408. Those who have been challenged and saved recognize how good the Lord is. 4, 1243. The little company, where Christ is and where they are with him in the world, must always be challenged with great impetuosity. 12, 1213. Where God decrees that we will be challenged, led into hell and killed, we should always take refuge in His promise. 2, 1091.
Temptation. Because we still live in the flesh, which is not without sin, God throws us into the midst of the fire of temptations, sufferings and tribulations, by which we are swept to our end. 9, 1131. When faith is there, a hundred evil thoughts come, a hundred more temptations than before; only see to it that you are a man and do not let yourself be caught. 9, 1194. Let every Christian so prepare himself that he may protect and guard himself in temptation with the fine comforting promises that our dear Lord Christ has left us. 12, 1337. In temptation, the gospel is a rare guest in the conscience, while the law is a daily companion. 9, 161. Hope and despair alternate so much in temptation that people, even if they are heard, do not believe that their voice is heard. 4, 529. We should turn to God most of all when we are turned away from Him most of all in temptation. 4, 337. Because we cannot live without temptation, we should turn to In time, we must apply ourselves to it, and especially hear God's word diligently, practice it well and remember it. 13, 398. The trials and struggles should teach us what preaching alone cannot do, how powerful Christ is, and how the Father truly loves us. 8, 435. In all trials, in poverty and other tribulations, remember that where God's word is abandoned, it is groundless. 8, 229. The greater the temptation, the greater the fruit it bears. That is why temptations are very useful and necessary for Christians. 13, 1629. If God does not help soon, he gives grace so that we can endure the temptation. 22, 838. The temptations remain good, but our faith remains intact, for there still remains in our hearts a strength against sin and a courage against death. 6. 863 f. All temptations, all the raging and raging of the world against us is done for Christ's sake. 5, 102. When a Christian
56Challenge . 57
If a man begins to believe, challenge and persecution follow at his heels, and if this does not happen, the faith is not righteous. 11, 1773. Without challenge, we would go along with the first faith we started, become lazy, unfruitful, inexperienced Christians, and soon rust away. 8, 435. No one may be overtaken by temptation, but one can certainly defend oneself and advise everyone with prayer and call upon God's help. 7, 813. The fifth and sixth prayers of the Lord's Prayer are a certain indication that true Christians can fall and fall into temptation at any hour. 13, 186. In temptation, one must turn one's thoughts away from tribulation, think of Christ and speak: Christ lives. I am baptized, God is not a God of sorrow and death. 22, 803. We must learn from the Holy Scriptures that we should persevere in temptation, and that we should hope all the more firmly the more everything seems to be lost. 6, 501: Against spiritual temptations there is no other counsel, no more effective help, than to throw those thoughts out of the heart in every way. 6, 438. In any temptation that troubles the heart, the best thing is to take recourse to the reading of the Scriptures and to consider the Word of God. 6, 438 f. Turning one's thoughts away from temptation is the best remedy, but one must persevere in prayer and hold fast to some text from the Word. 22, 831. Since there is no more effective remedy in temptations than to cast the burdensome thoughts out of the heart, there is only one way to do this, and that is to read the word of God diligently. 6, 439. In temptation hold fast to the word and conclude with yourself and say: I am baptized, I believe in Jesus Christ; if devil and death come after it, it does nothing. 2, 1385. If we ran to God first with our prayer in all things that afflict us, we would easily overcome all afflictions. 12, 1106. It is most necessary that we consider in every temptation that we trust God, learn to command him, that he will talk us out of it. 2c. 14, 1979. God's will is not that we should despair, but that through Christ we should overcome spiritual temptations. 5, 773. In temptation we are so overwhelmed by thoughts of God's wrath that we almost forget all God's promises. 14, 1080. 14, 1080. In temptation, when God seems to be against us and to be angry, faith feels the struggle with despair and yet does not succumb. 14, 937. Luther had his most severe challenge from his preaching, that he thought
has: This being you direct all things. But God comforted him with the fact that his preaching is God's word. 22, 761. The most poisonous temptation that can befall a man is that he looks at God with such eyes that he is not kind. 3, 76 Which is the high temptation, that is, to be forsaken by God. 5, 227. This is the highest temptation, when God pretends to lie and his word is against one another. 3, 345. Any temptation, even if the whole world and the whole hell were together, is nothing compared to the one when God strikes at man. 4, 307. This is the most severe kind of temptation, when Satan tries to overcome us by ceaselessly stopping us. 6, 421. The temptation of faith is the very greatest and heaviest; it has been St. Pauli scolops, the stake that has gone both through spirit and flesh, through body and soul. 22, 805 f. The devil, with his temptations, was lacking in Christ, and must also be lacking in us, if we cling to Christ in faith. 12, 1280. The whole of Christianity's suffering and temptation is the same in that the devil seeks to drive them from God's trust to contempt, unbelief, 2c. against God. 12, 709. This is the best counsel in temptation, if we can justify God in temptation, praise and glorify Him. 4, 1045. In temptations, when we are plagued by the devil, we should have good hope that Christ is our good shepherd. 4, 1861. The temptations of the devil are always of one kind; first he tries the faith and leads away from the word, then the sins follow in the other table. 1, 199. In temptation the devil is overcome by mocking and despising, not by resisting and disputing. 21a, 1534. In temptation, contempt of the devil is the best and easiest way to defeat the devil. 21a, 1533. One should not engage in disputation with the devil during the challenge. 21a, 1533. One must distinguish well from the challenge of the devil: God does not hate all sinners, but the godless he hates, but the penitent and weak sinners he makes blessed. 22, 830 f. Whoever wants to be a Christian must let Christ answer for everything against the devil. 22, 306 The devil never ceases his temptations when he sees that one fears him and does not despise him. 22, 819. Gerson writes that one cannot avoid and drive away the devil's temptations and thoughts that he gives one better than to despise him honestly. 22, 819. The greatest temptation of the devil is this, that he says: God
58Challenge . 59
is hostile to sinners; you are a sinner, therefore God is hostile to you. It is not true that God is hostile to sinners, because he let Christ become man for the sake of sinners. 22, 816 f. How we should and can resist the temptations of Satan, who holds our sin against us. 6, 436 f. God uses all the temptation and suffering of Christianity for the best, that it may be cleansed and improved by it. 8, 503. A Christian must have temptation, fear, hardship and adversity, be it what it may. 11, 835. When God wants to comfort His children, He first puts them in fear and adversity. 11, 846. The holy gospel is a powerful word, but it cannot come to its work without temptation. 9, 1265. The heat of persecution and all kinds of temptations are painful for the old man, but faith is purified and purified by them. 9, 1131. In temptation it is difficult to believe that God wants to be merciful to us. 22, 839. The Holy Spirit is with his Christians, assists them in their temptation, drives away the devil, subdues him and makes a fine calm and peaceful heart and conscience. 22, 792. The temptation is something very good, and whoever has temptations certainly has a gracious God. 22, 797. Your temptation will be to God's glory, to your benefit and to the benefit of many people; this should be believed of me, for I have also been sick in this hospital. 22, 800. If God did not humble us through temptations, we would become very hopeful boys. 22, 801. Jerome and other fathers had only carnal and childish temptations; it is nothing against Satan's angel who beats with fists. 22, 810 f. Without temptations, no man can understand the holy Scriptures, nor know godliness and love; indeed, he cannot know what spirit is. 22, 811. Luther says: "If Satan had not plagued and exercised me so with temptations, I would not have been so hostile to him, nor could I have done him so much harm. 22, 817 f. Through the temptations my faith is tested and proven, whether I also firmly believe that God is my protection and shield. 2, 1097. Without temptations there is no place for either the mercy or the grace of God. 6, 782. The goodness of God is not perceived apart from contestation. God would be there at the wrong time if there were no misery. 14, 1383. Where it should always be without contestation, we never learned what faith, word, spirit, grace, sin and devil would be. 5, 1195. No one will firmly believe that God is for him, if he does not, proven by many temptations, in well-practiced faith.
has learned. 4, 379. Only in temptation can faith prove its strength by praying, by asking, by hoping from God. 6, 782. If we were without temptations, we would not seek God, would not learn to hear him, to look to him, to incline our ears to him. 5, 445. 5, 445. In temptations it is of great benefit to have a brother who comforts us with the Word. 4, 2039. In high temptations we should not despair, but call out to God, because there is still some hope of help and comfort. 4, 2038. In temptations we should lift up our heads and laugh, even though the devil and the world are raging. 5, 102, All temptations have this end, that although they seem to tear us away from Christ, they nevertheless unite us more with Christ. 5, 1653. The contemplation is useful to you, so that you may learn from it and experience how kind the Lord is. 2, 1097. Luther says: "I am a witness that God puts an end to all temptation, for ten years ago my body was so tormented by sadness that I could hardly breathe. 22, 791. The temptations are not only necessary for us, but also good and useful, otherwise we would surely go without all fear of God and not call upon him for help. 24, 790. In the temptation of death, remember that you are not a man, but God's child through faith in Christ, in whose name you were baptized. 2c. 22, 789. In the challenge we do not understand how God means it with us, but afterwards, when grace and consolation return. 11, 1040. Our dear Lord God will help us to bear up in the midst of temptation, and after that there will be an end, so that we will not remain in it. 12, 1622. If we abide in the word and keep it, we will surely know that we will come out of the temptations in a good way. 12, 1338. It is a great temptation: The whole world thinks otherwise, should you alone be right and the smartest? 3, 147. The wicked are angered when they feel the first temptation, and they retreat, for they forsake the word without which one cannot stand. 1, 786. When the wicked are sometimes struck with lighter temptations, they boast without fear, as if they were righteous martyrs. 4, 551. The coarse, unskilled, untried people, the papists, have known of no other temptation than the evil inclination and lust of the flesh. 22, 708. To escape their temptations, many fled to the monasteries, but there, in general, even more severe temptations came. 6, 1567. Narrative of
Show-off - Anhalt, Joachim von.
60Giver - Anhalt, Joachim von. 61
A maiden who complained about the temptation that the devil gave her blasphemous thoughts. 12, 709. Narrative of a man who heard others complaining about their temptations, that he asked God to let him also try such things 2c. 12, 708.
Boaster. One should not freely believe any boaster, but have the matter investigated by hearing from witnesses who have seen it and know it. 3, 1511.
Face. To hide or turn away the face means to be angry; to show or illuminate the face means to look upon graciously, to be favorable and benevolent. 14, 1036. God's face is the revelation and true knowledge of his nature, that is, his goodness. 3, 517. To depart from the face of God is to flee from the assembly of believers who have and preach God's word. 3, 120. When God's face is turned away from us, affliction, dismay, darkness in the mind follows immediately. 4, 857. When the Lord lifts up the light of His countenance upon us and turns His face toward us to hear us, our eyes are again enlightened. 4, 857. In the Old Testament, the face of the Lord was the fiery pillar, the cloud, the mercy seat; in the New Testament, baptism, the Lord's Supper, the preaching ministry and the like. 1, 377.
Fear. In fear and distress one should pray. 3, 509. In anguish and heartache because of sin, the best thing is that you confess your sin to God, then cling to God's word and promise of His grace. 13, 397.'
Anhalt, the Princes of. Von der Gottseligkeit, Gelehrsamkeit und Ehrbarkeit der Fürsten von Anhalt. 4, 1746 f. The princes of Anhalt have read all of Luther's, Zwingli's and Oecolampad's books. 22, 1222. Luther urges the princes of Anhalt, Johann, Georg and Joachim, to reform the monastery of Mönchen-Nienburg. 21b, 2367. Luther testifies to the princes of Anhalt, Johann, Georg and Joachim, his joy over the Reformation introduced in their lands. 21a, 1774 ff. Luther informs Hausmann that he has written to the princes of Anhalt about the meeting with the papal princes at Dessau. Hausmann should confidently confront them. 21b, 1856 Luther writes to Hausmann about the good disposition of the princes of Anhalt for the gospel, which the bishop of Halle tries to counteract. 21b, 1898 f. Luther asks Nie. Hausmann that he may induce the princes of Anhalt to settle the disagreement between a nobleman and his pastor. 21b, 1924. Luther writes to the princes of An
halt that he cannot come to them because of illness. 21b, 2043.
Anhalt, a prince of. A prince of Anhalt went to Magdeburg, when Luther was in his fourteenth year, in the barefoot cap for bread, and carried the sack, like an ass 2c. 19, 1837 A prince of Anhalt did all the works in the monastery, like another brother, and had so fasted, woken up and chastened himself, that he was like bone and skin, and soon died. 19, 1838.
Anhalt, George of. Luther expresses his joy that George, Prince of Anhalt, has accepted and loves the Gospel. 21b, 1807 f. Luther sends back with praise the remarks of Prince George of Anhalt, which he had written about the Pabst. 21b, 2005 Luther asks Prince George of Anhalt not to be used as a mediator between the Cardinal of Mainz and Anton Schönitz. 21b, 2039 f. Luther advises Prince George of Anhalt to get rid of the mediatorship between Anton Schönitz and the Cardinal of Mainz as soon as possible. 21b, 2073 f. Luther asks again, that Prince Georg of Anhalt does not want to bother any more in the Schönitz matter, which must have an end; the Cardinal only wants to delay it. 21b, 2076 f. At the request of Prince George of Anhalt, Luther expresses disapproval of the fact that a pastor and a preacher are shouting out indecent songs of Palm Day as condemnable. 21b, 2855. Luther consoles Prince George of Anhalt in the trials he had to suffer at the hands of his cousin Wolfgang. 21b, 2914. Luther tells Prince George of Anhalt his opinion about old pastors who kept housekeepers. 21b, 3123 f. Luther apologizes to Prince George of Anhalt that he could not visit him on his return journey from Mansfeld because of Melanchthon's illness. 21b, 3171 Luther sends back to Prince George of Anhalt a document sent to him with his marginal notes and complains about the increasing immorality. 21b, 3197 f.
Anhalt, Joachim von. Luther promises Prince Joachim of Anhalt his visit when he has somewhat satisfied the printers 2c. 21b, 1910. Luther asks Joachim, Prince of Anhalt, to be godfather to his daughter. 21b, 1937. Luther thanks Prince Joachim of Anhalt for the accepted godparenthood with his daughter Margarethe. 21b, 1937 f. Luther comforts Prince Joachim of Anhalt in his melancholy. 21b, 2137. Luther promises Prince Joachim of Anhalt that he will look for an unmarried preacher. 21b, 2281.
62Anhalt , Johann von - touch. 63
Anhalt, Johann von. Luther asks Prince Johann von Anhalt on behalf of the provost's widow at Wörlitz, that he will keep her in the inheritance that has fallen to her. 21a, 1778. Luther admonishes Prince Johann von Anhalt that he should not let himself be turned away from the Gospel by old papist custom and the letters of some great princes, 21b, 1808 f. Luther admonishes Princes Johann and Joachim von Anhalt to hold steadfastly to the Gospel and gives them rules of conduct against some papal princes. 21b, 1854 f.
Anhalt, Margaretha von. Luther could not find a place for Princess Margaretha of Anhalt in Wittenberg, where she wanted to come because of her sick mother, and resisted her coming. 21b, 2189 f. Luther consoles Margaretha, Princess of Anhalt, Wolfgang's mother, in her illness. 21b, 2220 f. Luther promises Princess Margaretha of Anhalt that he will work with Prince Wolfgang so that his cousins and heirs will not come to harm. 21b, 2920 f.
Anhalt, Wolfgang von. Luther asks Prince Wolfgang of Anhalt to unite with his cousins in the reformation of the monastery of Mönchennienburg in such a way that no discord arises. 21b, 2752.
Perseverance. For those who want to keep the doctrine of justification, constant perseverance is necessary so that the devil does not tire them. 4, 2058.
Anna, St. The legend of St. Anna is quite doubtful and very suspicious, because she is to be venerated because of the wealth with which an impoverished gambler was helped. 3, 1165. That it was said of St. Anne in ancient times that she had three husbands is a vain lie and fable. 7, 1034. No letter of St. Anne is found in Scripture. 11, 2349 f. With St. Anne the alleged mother of the Virgin Mary and Joachim one has done so much harm that one has also built cities in their honor, as Annenberg and Joachimsthal. 7, 1034.
Annaberg. Since Luther was a boy of fifteen, St. Anne arose, and in her honor the magnificent city and church of Annaberg was built. 7, 1058.
Annatas. The pope invented the annuities with an impudent public lie, that he wanted to collect a treasure to fight the Turk 2c. 16, 2057. The imperial estates complain that the annuities, which were given to the Roman See, should not have been used other than for resistance against the Turk, but are not used for that purpose. 15, 2142. List of the annuities that were given to the
the German bishoprics and abbeys in Rome. 15, 374.
invoke. To call upon the name of the Lord is actually to ask something from God; to call upon the name of the Lord is actually to preach, teach, read 2c. 1, 837. 1, 837. Nature is much more skilled to flee from God when he is angry and punishes, than to turn to him and call upon him. 14, 877. God saves mightily, wonderfully and gloriously those who call upon him. 4, 319. When one calls upon him, God first gives comfort inwardly into the heart, then he also gives help outwardly and delivers from distress. 5, 1197. God helps all who call upon him and helps them so abundantly and mildly that they must confess that they should never have hoped for such things. 2, 577. The invocation of the divine name shows, if it is in the heart and is done from the heart, that the heart of the invoker and the name of the Lord are one thing. 8, 1433.
Invocation. The invocation of the name of the Lord also includes the preaching of the word, faith or trust in God, confession 2c. 1, 398 f.
touch. The Lord Jesus said to Mary Magdalene: "Do not touch me", because she thought that he had risen so that he would live with them again as before. 12, 1374.
to tell. If you were scolded for speaking evil, as children and servants do, and called a traitor, there would be no harm. 13, 2174.
Behold. God torments the wicked only by his sight, which they cannot bear. 4, 528.
Cry out. Just as Christ cries out to God his Father, so we should also do, for we have become God's children and heirs through faith in Christ. 13, 356. In all matters you should cry out to God with firm, certain trust, because he is our Father and has heartfelt compassion for his children. 13, 357.
Reputation. We humans all have the affliction of judging according to the reputation of persons, or according to favor and fear. 3, 1658.
Anselmus. Anselmus concludes that Adam and Eve were Christians and righteous, who should have returned to the right way immediately after the fall through faith. 5, 748. Anselm, the most monastic of monks, makes young people into insensate lumps. 5, 1567.
touch. To Claus Sturm, who has expressed his surprise at Luther's harsh treatment of the great ones, Luther replies,
64Anthropomorphites - Antichrist. 65
that he follows the example of Christ and the prophets. 21a, 428.
Anthropomorphites. Luther considers that the anthropomorphites thought to present the doctrine in a simple form to the simple. 1, 487. The Anthropomorphites were condemned as heretics because they gave the divine majesty the form of a human being. 1, 487. The Pabst's decree unjustly condemns the anthropomorphites for speaking of God as of a man who had eyes, ears, arms 2c. 1, 17.
Antichrist. The common opinion among all Christian or ecclesiastical writers that the Antichrist will come from the tribe of Dan is completely wrong and unjust. 2, 2023 f. The Antichrist does not come from the tribe of Dan, but is the pope of Rome. 3, 638 f. The Pabst is the Antichrist, because he has, as St. Paul prophesied, like the old heretics, forbidden marriage and food under the pretense of godliness. 14, 480. The pope is the antichrist because he teaches a completely different worship than the first tablet presents. 9, 342. Just as Christ is a real, natural God and man, the Antichrist is also a devil in the flesh. 22, 845. The 10th Psalm is about the Antichrist. 14, 1325. After Christ had departed and his faithful witnesses were removed, namely the apostles, martyrs, confessors, a new Christ followed, that is, the Antichrist in the Temple of God 2c. 14, 372. In place of the grace of Christ and His kingdom, the Antichrist established the doctrine of works and a kingdom of ceremonies and fortified it with nothing but foolish works. 9, 243. The Antichrist tramples Christ underfoot, puts himself in his place and says: I will make you blessed through masses, pilgrimages, indulgences, keeping the monastic rule 2c. 9, 243. The Antichrist fabricates guilt where there is no guilt; this is actually the cunning and deceit of the Antichrist, with which the pope has most powerfully strengthened the ban and his tyranny. 9, 731. The Antichrist does allow Christ to be preached, but in such a way that it is not preached against his rules and statutes. 9, 1436. Whoever attacks the main article of Christian doctrine, that Christ is our righteousness, takes away the whole of Christ and is the true Antichrist. 9, 1435. The Antichrist denies that Christ came into the world or that one must be saved by His grace and mercy. 9, 1556. This is the real arch abomination of the wicked Antichrist, that he has led people from baptism to our works. 10, 2098. It is prophesied of the Antichrist that he will raise up the treasures of the world and bring them to himself. 11, 1483. The apostles call
This last time of the Antichrist time, because they have seen through the spirit that the Antichrist would have the reign alone, and nothing would remain of Christ 2c. 12, 1301. The Antichrist is no longer a black devil, nor the clever devil who disputes from the Scriptures, but completely a divine majestic devil, who goes out as if he were God himself. 12, 1290. The Antichrist at Rome has brought the matter to the point that he has snatched the primacy to himself, has become powerful over emperors and kings, and has made himself the governor of Christ. 13, 323. The Antichrist has taken over his empire by means of a brilliant pretense, so that the emperor and the supreme prince have been forced to perform the service of a groom for this beast. 22, 900. Everywhere where divine things are dealt with, the commandment of Antichrist is approved, strengthened and worshipped. 4, 770. The prophet indicates that princes, kings, priests, monks and everything that has a great name will be on the side of the Antichrist. 4, 776. Whoever does not want to be burned as a heretic must worship Satan and Antichrist for the sake of the pre-turned name of Christ. 4, 512. It must be a lesser sin to have denied God and His works and His word than to have attacked the throne of Antichrist. 4, 777. Those who transgress the Pabst's statutes are punished much more severely than those who transgress God's law, commandment and word; this shows that the Pabst is the Antichrist. 22, 875. The antichristian tyranny has everywhere laureates and guards, who have to watch the poor so that he cannot muckle. 4, 773. There is no one who does not have to fear the antichrist, even if he relies on his good conscience and is not aware of any plot against the tyrant. 4, 775. If someone has spoken however carefully, the Laurians of the Antichrist make it their business to slander that which has been spoken exceedingly correctly. 4, 774. The laureates of Antichrist have the intention to corrupt the wretch and catch him in a word or work that he did not know was damnable. 4, 775. The Antichrist has adorned his delicious new deity with indulgences, churches, gold, silver, precious stones and all precious things 2c. 14, 372. The Antichrist persuades the great multitude that everything they do against the godly is done by order and in the name of God. 4, 788. The Antichrist exalts himself above God and sits in the temple of God, not in heaven, but of the proclaimed God, who lets himself be taught and revealed in words. 1, 1063. The devil has invented the fable that the Antichrist will come from Dan,
66Antichrist . 67
so that he would lead our thoughts away from the real, present Antichrist. 2, 2024. The Antichrist, that is, the pope and the Turk, do not exalt themselves above God as he is in his divine nature, but above the God who revealed himself through the word. 1, 1062. The Antichrist exalts himself above every God, that is, he will establish his own worship, which he will exalt above all worship. 3, 1422. The tyranny of the Antichrist seeks only his own with the most outrageous attacks, and neglects what is God's in the most despicable way. 4, 778. The innocent is killed by the Antichrist in such a way that the justice of his cause is not revealed by the word of God. 4, 771. The Antichrist kills secretly through artifices, processes, judgments, by which not the sensual perception but the intellect is deceived. 4, 772. The Antichrist muffles the voice of the gospel in secret, without the matter being investigated or accounted for; whoever preaches it must be killed. 4, 771. We do not even have a proper and correct history of Antichrist, since his flatterers put his shamefulness to honor and praise his false virtues. 14, 372. That the Antichrist would have put himself in the place of majesty would perhaps not have happened so successfully if his deeds had been handed down by some reliable historians. 14, 372. The pope invades the sacrament once a year, which Christ does not do, that ever his being and commandment and prohibition go against Christ, as it is due to the Antichrist. 15, 1530. If the pope will not revoke and condemn this bull, and also punish D. Ecken 2c, let no one doubt that the pope is Christ's destroyer and the true Antichrist. 15, 1475. O happy Christians, wherever they may be, if only they are not under this Roman Antichrist, as we wretched people are! 18, 452. On the text: "What you will bind on earth" 2c., the Antichrist, the pope, has placed all his power, that he is the head of all churches, that he alone, as the supreme head, has the keys. 13, 1168. The Antichrist has exalted himself above Christ by despising and changing the commandments of Christ, making the consciences free from them 2c.
6, 647. This is the most distinguished sign of the Antichrist, that he takes the name of Christ, that He is the head, and boasts that He is the head of the church. 6, 1110. The Antichrist should not only be held up to us as the governor of God on earth, but also as a mixture of God and man, as it were as a kind of earthly God. 14, 372. The Antichrist does not sit in a devil's stable or
among a bunch of unbelievers, but in the noblest and holiest place, in the temple of God. 9, 44. The Antichrist had started to rely on the king of France, but his plots are thwarted by his capture. 15, 2645. The kingdom of the Antichrist is the godless being itself, it is the devil's own kingdom. 4, 1447. The Roman Antichrist is a servant of error, an apostle of Satan, the man of sin, the child of perdition. 4, 1320. In the decree and decrees of the Roman Antichrist not one Christian word is to be seen or found unadulterated. 14, 481. We do not refuse obedience to the popes and bishops today for the sake of it, as if they had no legitimate profession and office, because the Antichrist has his seat in the church. 14, 1041. Now that a thousand years after the birth of Christ have come to an end, the devil is let loose, and the Roman bishop becomes the Antichrist, also by force of the sword. 14, 692. Those who have the spirit of Christ know that whatever they can read, speak and write against the pope, the Antichrist, they offer to God as the highest and most pleasing sacrifice of thanksgiving. 14, 373. The Antichrist of Rome and his platitudes believe that they cannot have happiness and victory against the Turk until they have eradicated the Lutheran heretics and their doctrine. 7, 1627. The Antichrist, as he started without a hand, so he will also be overcome without a hand through the word. 15, 2506. We believe and take comfort that Christ will stand by his church until the end of the world, even if the Antichrist, the pope, triumphs and sits in the temple of God. 4, 2106. Luther says: "I almost do not doubt that the Pope is the Antichrist whom the world expects, so much does everything that he lives, does, speaks and orders agree with this. 21a, 234 Wiklef says: Antichrist is rightly called the one who is contrary to Christ in life and teaching. 14, 186. Luther believes he can prove that the true Antichrist reigns at the Roman court and that he is worse today than the Turk. 15, 2430. Shortly before the Leipzig Disputation, Luther publicly testified in the "Explanation of the Thirteenth Thesis on the Power of the Pope" that the Pope was the Antichrist 2c. 14, 189. 14, 189. Under the Antichrist, the church did not have the right preaching ministry, no worship, not its own kingdom, but was forced to hold the papist customs. 4, 2012. In the past we did not know otherwise than that the pope was a governor of Christ; but now we have learned from Luther's writings that he is the right, true Antichrist. 14, 480. 14, 480. The holy man of God, D. M. Luther, is specially awakened by God to be the Antichrist.
68 anticipatio - antinomer. 69
He was supposed to reveal and disgrace Rome, so that he would be overthrown by God's word. 14, 480. Without the revelation of the Antichrist through Luther, we would have worshipped and honored the devil and his Antichrist all our lives and would have been thrown into the lake of fire with him. 14, 480.
anticipatio. The figure of speech anticipatio or recapitulatio. 2, 1067. 1510. The figure of speech anticipatio is called hysteron proteron among the speakers. 2, 548. 1067.
Antilo giften. The antilogists read the sayings of Scripture together, which seem to be contrary to each other, in order to weaken and overturn the certainty of the sacred Scriptures. 2, 1023.
Antinomians. The antinomians deceive that repentance should not be preached and practiced through the law, but through the gospel. 11, 1328. We must reject the antinomians who want to throw away the law from the church and teach repentance through the gospel. 1, 1427. We are not to become like the antinomians, who, however, cast the law out of the church, and keep and strengthen their hearers for safety. 1, 1301. The antinomians want to have the doctrine of repentance begin immediately with grace. 1, 1429. Our new prophets, the Antinomians, pretend that one should deal with people gently and delicately, and not hurt them with examples of divine wrath. 1, 1206. The Antinomians' pretense that one should only preach comforting promises in the church is almost more harmful than the pope's sermons of terror. 1, 1205. The antinomians preach very finely about the grace of Christ and the forgiveness of sins, but they avoid the consequence that they should tell the people about sanctification. 16, 2241. The antinomians reject the ten commandments and do not understand them, but preach much about the grace of Christ, but strengthen and comfort those who remain in sin. 16, 2273. The antinomians must not be tolerated, who think that the teaching of the law should be removed from the church, because it is necessary for the rough and gnarled blocks. 6, 1232. The antinomians make wild, rough fellows out of the people, because they promise them everything outside of the cross. 22, 1034. The antinomians want to flatter the secure people in an incomprehensible way, and they mend their ways by holding up righteousness, which cannot be deterred even by the law. 22, 444. The Ishmaelites, Epicureans and Antinomians say that there is no sin left at all, for the sake of the forgiveness of sins. 1, 1669. The antinomians make the sin so small, as if it were a sin.
it is nothing, because it has been forgiven. 6, 701. The antinomians abolish the law in the church, as if those who are in the church are all holy and do not need the examples of divine wrath. 1, 1244. The Antinomian doctrine said that if one were an adulterer and only believed, he would have a gracious God. 1, 1188. The antinomians teach badly that all sins are canceled, and that one should not punish them, nor scare people with the law. 1, 1669. The antinomians do not understand that righteousness and forgiveness of sins is in the midst of sins, but hold that they are wholly abolished and gone. 1, 1669. The antinomians deny Christ, who was under the law, when they challenge the law and think that there is no more sin than crucifying Christ. 22, 1046. If one wants to refute the antinomian doctrine, one can have enough from the text Gen. 18, 19. 1, 1191. The antinomians want to bring Christ in the midst of impenitent sinners, who have no conscience, nor do they know themselves how depraved their nature is 2c. 22, 1047. The antinomians despise their blessings: the church, baptism, the keys, forgiveness of sins and eternal life, and God's grace they all receive in vain 2c. 2, 116. The antinomians pretend that one should not preach the law. With them it is in vain to teach much about grace. 11, 754. The antinomians are people who do not know Christ and are blinded by their own hope and naughtiness. 1, 1190. The antinomians completely abolish the ministry of preaching, because they do not want to suffer any punishment and make us consent to their sins. 1, 1208. It is impossible that one could learn from the antinomians right godliness (theologiam) or right worldly life. 20, 1649. The most harmful doctrine on earth is such M. Grickel's Antinomia. 20, 1656. The people want to be unpunished by the preachers, and to them fall the antinomians that one should not scold nor punish the people. 7, 1987 The antinomians will make the people quite sure that they will not pay attention to the wrath and judgment of God, as if there were no more sin 2c. 1, 1670. Satan will make those who are secure as hard as steel, just like our antinomians are. 1, 1425. The antinomians enjoy the goods of this world, that it may only go well with them in this life, and say: they want to convert and repent in his time 2c. 2, 116. The antinomians seek nothing but excessive feasting and feasting, so that they exceed all measure and aim, even all Christian discipline and godliness. 1, 1715. The antinomians and epicureans feast, feast, feast and feast.
70Antinomisnms - Anthony, St. 71
They sing, sing and jump; therefore it would be in vain to say to them that they should not be afraid. 1, 1445. God is not an antinomer, for he lifts his trial from the law; then, hearing innocence, he absolves and comforts Abimelech again. 1, 1330. The blind antinomians Grikel and Jekel suspend the preaching of God's wrath in the church, to its great harm and danger. 1, 1212. M. Heinrich Ham zealously pursues the cause of the Antinomians with Margrave John, as a fervent disciple of Agricola. 17, 305. The council of Saalfeld requested Luther as arbitrator in the dispute of the Antinomians, but Luther transferred the matter to Menius. 17, 305. Luther did not teach like the antinomians, but only comforted those who had previously repented and grieved over their sin and had despaired of themselves. 1, 1429. Luther warns against the Antinomians' error, who not only want to lose body and soul themselves, but also want to burden others with their sins. 1, 1207. Luther's refutation of the false and seductive teaching of the antinomians against the law, written in six disputations. 20, 1622 ff. The antinomians protect themselves and make do with Luther's books, as if only one sin were punished by the Holy Spirit, namely the insult of the Son of God. 22, 1047. Luther's writing "against the antinomians" to D. Caspar Güttel, preacher at Eisleben. 20, 1610 ff. Luther wants to hold a disputation against the antinomians, to provoke the opposite, so that they must come out into the light. 22, 1028. Luther sends his theses for the third and fourth disputation against the antinomians to the vice chancellor Burkhard. 21b, 2220. Luther's first disputation against certain antinomians. On repentance. 20, 1628 ff. The second disputation of Luther against the antinomians. On the Law. 20, 1632 ff. Luther's third disputation against the antinomians. On repentance. 20, 1636 ff. Luther's fourth disputation against the antinomians. 20, 1639 ff. The fifth disputation of Luther against the antinomians. 20, 1642 ff. The sixth disputation of Luther against the antinomians. 20, 1647. Every Christian should beware of the papist doctrine of repentance, but much more of the doctrine of the antinomians, who do not allow any repentance in the church. 20, 1639.
Antinomianism. Antinomianism, that is, rejecting the law, without which neither the church nor the secular and domestic government can exist, is not to be suffered. 22, 1028. Luther asks Myconius and Menius, as visitators of Thuringia, to settle the disputes in Saalfeld, which probably stem from antinomianism. 21b, 2309 f.
Antinomianism. Antinomianism is a shameful and harmful doctrine that denies Christ by confessing Him, desecrates His kingdom and disturbs it by teaching Christ. 22, 1045.
Antioch. The two churches of Antioch and Alexandria are the best and most useful, as is known from all histories, but have never been under the Roman Church. 17, 1082.
Antiochus. Antiochus ignominiously killed a man who had earned great merit. This was namely the thanks for his merits. 5, 1499 f.
antiphrasis. A word used according to the figure of antiphrasis means the opposite of the original meaning. 2, 165. 911. 1206. 1738. Antiphrasis is a figure of speech that is very common among the Hebrews, as, for example, a bad boy is called a pious child, a noble herb. 1, 1379.
Face. God's face is hidden from those who are blinded, so that they do not recognize God or his work. 3, 1867. In the Scriptures, the face or countenance of God means the presence. 4, 377. Then the face of God shines for us when he addresses us kindly and shows us by words and works that he is favorable to us from the heart. 2, 837. - See face.
Antonites. The Antonites and hermits fasted and did other things, and led the people from Christ and faith in him to good works. 3, 1671 f.
Antony. Antonius wanted to make his two sons kings, one over the Orient, the other over the Occident, but he failed. 5, 1485 f.
Antonius, D. At the suggestion of D. Antonius Robert Barnes, Melanchthon writes to King Henry VIII of England. 17, 198 ff. D. Antonius s Robert Barnes] said several times: Our king respects religion and the Gospel nothing everywhere. 17, 270. Luther's and his colleagues' intercession with the Elector John Frederick for the I) sent by the King of England. Antonius to give him a secret audience. 17, 283. D. Antonius, the Englishman, is here as the envoy of his king to our prince, and requests that Melanchthon come to England to converse with his king. 21b, 2001. Under the new Queen Joan Seymour in England, an enemy of the Gospel, D. Antony to be silent and hidden, and is not without danger. 21b, 2106. - Anthony, D.; see Barnes.
St**. Anthony,** St. Anthony pretended: "This is a member of the Church who runs into a desolation." 7, 2050. Anthony and
72Antonius , St. - Apple. 73
Others who lived in the desert may have been pious people, but you would be committing a great sin if you were to leave your profession and follow their example. 1, 1075. That Alexandrian tanner was against St. Anthony because he could say that he alone was damnable, but all others were worthy of salvation. 12, 1704. Anthony, the hermit, was sent to Alexandria to a tanner, so that he could learn from him what place he would have in heaven. 1, 11. 81. Narrative of Antonius, the hermit, who receives instruction from a shoemaker in Alexandria that the self-chosen services are not proper services. 1, 1436 f. St. Anthony had to learn that a shoemaker or tanner in Alexandria would be a better Christian than he with his monasticism. 16, 2252. The two best examples in the biographies of the Fathers are that of St. Anthony, about whom was a leather maker at Alexandria, and of Paphnutius, who was like a piper 2c. 12, 76. In the biographies of the Fathers there is a very good and Christian poem, in which a tanner, who had a wife and children, is preferred to St. Anthony and held more holy. 22, 1395. The Lord often prefers the work of a rough craftsman to the fasting or prayer of a priest, as can be seen in the example of Anthony and the tanner of Alexandria. 19, 806. I praise St. Anthony, who faithfully advised and commanded that no one should subject himself to any work that is not founded in Scripture. 19, 1129. St. Anthony teaches his own that no one should adopt a particular life or work according to his own conceit, but that he should undertake something according to the Scriptures. 12, 1048. St. Anthony, who is actually the beginner of the monastic life, has very wisely and Christianly maintained that one should not undertake anything that does not have a basis in the Scriptures. 19, 1509. St. Anthony did not know monasticism bound by vows and external statutes, but lived freely in the desert 2c. 19, 1509. The descendants of St. Anthony made of his order a vow and a servitude, followed his rule only in the outward appearance. 19, 1509. St. Anthony has been at the death of many martyrs and has comforted them, when they have wanted to tremble and sink in death: Close your eyes, it will soon get better. 11, 1941 In a meeting of the ancient fathers, St. Anthony decided that among all works and virtues, modesty was the best. 2c. 12, 370. St. Anthony says that spiritual joy is a woe to the devil. 3, 1889.
St. Anthony undoubtedly wanted to teach that spiritual joy arises from a holy certainty and confident courage against sin, death and hell. 12, 1949 St. Anthony gave the following rule against temptations and temptations: Let every man endeavor to stand in a constant spiritual joy of his heart. 12, 1948. St. Anthony is venerated for the "holy fire". 3, 1159.
Messenger of St. Anthony. Luther does not like the unrest of the young people who received the Antonius Messenger in Wittenberg. 15, 2549.
Answer. Every Christian should know the reason and cause of his faith, and be able to give cause and answer where it is necessary. 9, 1236. Luther's answer and report to two questions put to him by persons of high rank. 19, 1724 ff.
answer. When you are asked about your faith, you should not answer with proud words, but with fear and humility, as if you were standing before God's judgment. 9, 1072. It is right for you to answer, that you prepare yourself well with sayings of the Scriptures; but see that you do not insist on it with a proud courage; fear belongs to it. 9, 1072 f. 1239.
to put on. To put on Christ is nothing other than to be conformed to his image and example. 12, 1070. To put on Christ is a spiritual putting on, and it happens in such a way that the soul takes on Christ and all his righteousness as its own good. 12, 266. As we put on Christ and accept Him, so He also puts on us and accepts us, and all that is ours, as if it were His own, drives our sin from us 2c. 12, 267 f.
Apathy. God hates and condemns apathy, that is, an inhuman and unnatural callousness, but wants to have people who are kindly inclined toward parents, children 2c. 2, 1572.
Apel. Luther recommends Johann Apel as successor for the deceased D. Schwertfeger. 21a, 620. Luther informs Duke Albrecht of Prussia that D. Joh. Apel will probably be available for the position of chancellor. 21a, 1374 f. Doctor Apel goes to Prussia as chancellor. 16, 694 Luther wishes Johann Apel good luck on his arrival in Königsberg and on taking up his office. 21a, 1592 f.
Aperbach. Luther recommends Peter Aperbach as a lecturer on Pliny. 15, 2500 f.
Apple. It is not only with the sweetness of the apple that the devil makes Eve sin, but attacks the highest virtue of the
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The word of God is the word of men, namely faith in the word. 1, 199. 'The jewel of our kings, a golden apple, indicates that they should go out with their judgment round, without regard to persons. 6, 257.
Apple bite. The bite of the apple is not the cause of death and all misery, but that Eve throws God's word far away and becomes the devil's disciple. 1, 198.
Aepinus. The deacons and deputized citizens of the city of Hamburg send D. Robert Barnes to Wittenberg for the doctorate of their superintendent M. Johannes Aepinus. 21b, 3486. The deacons and ordained citizens of the city of Hamburg thank the Wittenbergers for their willingness to promote M. Joh. Aepinus to the doctorate, and ask for acceleration 2c. 21b, 3487.
Apis. The Egyptians honored the idol Apis, which means "ox" in their language, and it was not allowed to slaughter an ox that had pulled the plow. 2, 1615.
Apollomists. The Apollinists said that Christ took only a human body to himself, not body and soul; for the soul he had his divinity. 7, 1658.
Apollo. Apollo has been a man of high understanding; the epistle to the Hebrews is admittedly his. 12, 1542.
Apollonia, St. Whoever had a tooth that hurt, fasted and celebrated St. Apollonia. 3, 1167; 10, 34.
Apology. Philip would never have written the Apology if he had not been forced to; he would always have wanted to do it better. 22, 637. The first draft of the Apology of the Augsburg Confession, which was presented to the emperor at the Imperial Diet but not accepted. 16, 1084 ff. Melanchthon sends the Apology of the Augsburg Confession to Margrave George of Brandenburg. 16, 1004. The other and more complete Apology of the Augsburg Confession. 16, 1118 ff. The Apology of Philipp Melanchthon surpasses all Doctores in the Church, including Augustinum. 22, 1390.
Aposiopesis. Of the figure of speech aposiopesis, or eclipsis or reticentia. 2, 1933.
Apostles. Apostles are called messengers, whom God chose by Himself, that they should preach the gospel and lay a foundation 2c. 11, 1908. apostle means the same as a messenger. 8, 1364. the apostles are called messengers (from "to send out"), or in quite old German messengers, therefore they are also called "the twelve messengers. 5, 971. Apostle actually means a mouth messenger; not one who carries letters, but a skillful one who presents a matter orally. 9, 961. Christ willed that no one should become an apostle through men, or
by the will of men, but only by his calling. 8, 1367. The apostles were men, that is true, but they did not speak as men, but by God's command, power or wisdom. 8, 823 f. The apostles had not only according to their nature, but also according to their person the certain promise of the Holy Spirit. 19, 1766. When Paul says: "An apostle of JEsu Christ", you no longer hear a bad man, but the mouth of God and the Lord Christ, who put His word into his mouth. 8, 823. So that the apostles would not speak from themselves, Christ gave them the Holy Spirit. 8, 1369 The Holy Spirit spoke and worked through the apostles and presented the teachings of Christ more clearly than when Christ preached. 2c. 22, 309. The office of a true apostle is to preach neither the righteousness of men nor the holiness of the law, but the unspeakable grace and mercy of God. 9, 1120. This is the real ministry of the apostles, that they praise Christ's glory and good deeds, and thereby raise and comfort the afflicted consciences. 9, 387. Christ sends out his apostles and disciples, simple-minded, foolish people, to destroy the kingdom of the devil. 5, 206. The unlearned people and poor laymen, the apostles who have learned nothing, know how to guide the Scriptures better than the scribes who study them daily. 13, 2054. It is a foolish thing in the sight of reason that Christ contends against the devil and the gates of hell with so little and weak a witness as the apostles are. 5, 207. Christ puts his suffering and resurrection into the mouths of the apostles, and subjects to them all the power of the devil and hell, along with heaven and eternal life. 2c. 13, 1949. The apostles prove by their mouth and word such power that the synagogue and the Jewish empire fall to the ground over it. 5, 207. The apostles did not produce their preaching from themselves, but received it through the manifest sending and command of the Holy Spirit, and preached it in all the world. 5, 971. On the day of Pentecost the power of the apostles shines, shines and is noted, because from the first sermon three thousand were converted 2c. 5, 248. The apostles attack the highest power on earth in Rome, punish their pagan, idolatrous nature and establish such power through their mouths that no one can resist. 5, 207 f. The apostle's speech is commanded to them by God and confirmed with a great miracle; none has ever happened in the doctrine of men. 19, 620. Whoever hears the gospel from the apostles or churches and does not want to believe, they shall pronounce such a judgment that he shall be damned. 17,
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Whoever hears the gospel and believes, let the apostles or the churches pronounce such a sentence that his sins are forgiven and he shall be saved. 17, 1072. The apostles, strengthened by the Holy Spirit, despise the threats of the priests; they are more interested in teaching others about Christ than in preserving their lives. 6, 1579. The law has preached terror until now; but the apostles are commanded to comfort, to change doctrine, to preach grace, mercy 2c. 6, 471. The apostles preached faith in Christ alone, and love towards their neighbor. 3, 499. the apostles teach Christ; the prophets, the teachers, the bishops, the pastors, the ministers who baptize, who administer the sacrament teach the same. 5, 465. The apostle's preaching alone is right doctrine, which gives certain understanding and comfort to the heart, and makes just and blessed in the sight of God. 5, 971. Since the apostles taught that the crucified Christ was the Son of David and the eternal King of eternal righteousness 2c., they were attacked with words of shame of every kind. 6, 112. Many things were drawn from the Old Testament by the apostles, not for the sake of argument, but to make the matter greater and more ornamental. 6, 81. As long as the apostles had Christ with them, they were not allowed to worry about anything and would have remained safe from anyone. 8, 268. When Christ was gone, the apostles' hearts soon fell away and they closed themselves up in fear and hid themselves. 8, 268. When Christ was gone, there was no heart and courage left in the apostles until the Holy Spirit came. 8, 269. How patiently Christ bore the apostles' lack of understanding and how kindly he dealt with them is something we must diligently consider. 22, 329. After the apostles also received the Holy Spirit, they did not soon know everything and were sometimes weak in faith. 22, 327. In the apostles we see that the Holy Spirit makes bold heroes, excellent giants and unconquerable men out of stupid, despondent and fugitive people. 13, 2056. Although the apostles are called, chosen and sent by Christ, they must still be considered fools before the world and be called fools. 5, 247. The apostles were unwise and fools before the world, but God gave them a mouth and wisdom, which all their opponents could not resist nor contradict. 5, 210. God proves through the greatest foolishness and foolishness of the miserable, weak beggars, the apostles, the greatest wisdom that has come on earth, that no one can imitate them. 13, 2054. The apostles confirmed their sermons with the following
signs. 11, 1910. The apostles speak no other word than that which they have taken from the mouth of Christ, pointing to Him alone. 8, 336. With the word: "You will also testify", Christ singles out the apostles for all preachers, confirming their preaching in such a way that all the world will be bound to their word and believe it. 11, 1004. All that the apostles preach and teach is the right doctrine and preaching of the Holy Spirit, which they heard and received from Christ Himself. 11, 1004. We cannot learn the wisdom that God will be gracious to us for the sake of His Son in any other way than by reading or listening to the books of the prophets and apostles. 9, 1758. Christ sent the Holy Spirit from heaven, who opened the understanding to the apostles, so that they could understand the Scriptures and present them to others through preaching and writing. 9, 1142 f. Such great things the apostles proclaimed to us through the Holy Spirit who came upon them from heaven, so that even the angels could see them. 9, 1143. The power and rule of the apostles continued among the Jewish people until God gathered out the wheat and burned the dead chaff. 5, 248. Because the apostles preached to the Gentiles that they should be saved without the Law of Moses, the Jews considered them apostates, disobedient to God. 2c. 5, 986. The apostles are actually the fathers and teachers of the Gentiles, and there is nothing to prevent the most prominent of them from remaining among the Jews for a while. 9, 1113. The apostles wrote all their epistles to the Gentiles, except those to the Hebrews and St. Jacob. 9, 1113. That the apostles first went into strange houses and preached, they had commanded and were ordained 2c. that they should preach in all places. 5, 721. The life of the apostles was a common life, full of poverty, cross, pressure, hunger 2c., and whoever judges otherwise, judges against the gospel. 12, 1735. The apostles went about preaching and praying, but still provided for the body, raised up some men to distribute the goods. 11, 2065. Everything that was evil, the apostles and disciples must have done. 13, 2059. At the time of Augustine, when the Goths devastated Italy, all the blame was laid on the apostles in Rome, namely on St. Peter and Paul. 2, 133. Jerome distinguishes four kinds of apostles; the first, called by God the Father and Christ; the second, by God through men; the third, through men; the fourth, run by themselves. 8, 1368 f. The fable of the division of the apostles, which took place in the thirteenth year after the
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The fact that the resurrection of Christ is said to have taken place cannot exist. 8, 1403. 1409. Six apostles are said to lie in the kingdom of France, and four in Spain; St. Matthias is said to lie at Trier. 9, 1318. Six apostles are buried at Tolosa in Spain, one of them is Matthias, who is also buried at Trier, likewise at Rome. 22, 923. Eighteen apostles are buried in Germany, although Christ only had twelve. 22, 923. We celebrate the feasts of the apostles every day, as often as we preach their gospels and epistles, and we who hear them now hear them as well as those who lived in their time. 9, 1319.
Acts of the Apostles. In the book of Acts, St. Lucas puts both the doctrine of faith and the examples of faith next to each other. 14, 92. With the Acts of the Apostles, St. Lucas teaches the whole of Christianity the main point of Christian doctrine, namely how we must all be justified through faith in Jesus Christ alone. 14, 92. The whole book of Acts deals with this: the Holy Spirit is not given through the law, but through the preaching of the gospel. 9, 273. In the book of Acts you will find a beautiful mirror, in which you can see that it is true: faith alone makes righteous. All the examples and stories therein are certain witnesses to this. 14, 93. All the preaching in the book of Acts is to the effect that we must come to grace, righteousness and salvation through the faith of Christ alone, without law and works. 14, 93. Throughout the book of Acts it is said that both the righteous and sinners are justified by faith in Christ alone, without law and works. 9, 274. The short summary of the book of Acts is that we are justified by faith in Christ alone and that the Holy Spirit is only given through the preaching of faith. 9, 278. St. Paul teaches and teaches with words and sayings from the Scriptures, St. Lucas proves in the Book of Acts with examples and stories that it happened this way 2c. 14, 93. 14, 93. The Acts of the Apostles can be used to shut the mouths of the adversaries who point us to the law and our works. 14, 93.
apostolic. Interpretation of the apostolic prayer 1 Cor. 1, 3. 4, 2097.
Pharmacy. Luther said: there is no man in the world who is so unwilling to eat and drink from the pharmacy as he. 22, 1292.
Appeal. Only after the coaxing of the Carmelite prior, D. Frosch, did the notary dare to post Luther's appeal on the door of Augsburg Cathedral after Luther's departure. 15, 606. Luther's Appeal from the Proceedings of Cardinal Cajetan to Pope
Luther's appeal of the proceedings of Pope Leo X against him to a general concilium. 15, 656. Luther's appeal or appeal to a Christian free concilium of Pope Leo X and his unjust outrage negated and repeated. 15, 1602. Luther has his renewed appeal printed in Latin and German; it is not known whether the bishops will execrate. 21a, 309. In addition to the appeal from the badly reported pope to the pope who is to be better informed, Luther wants to make another appeal to a future concilium. 15, 2408 Luther apologizes to Spalatin for the publication of the appeal and the Augsburg Acts, which the printer had issued in sheets. 15, 2432 f. The printer Johann Grünenberg issued Luther's Appeal to a Concilium to his great displeasure; he wanted to keep it with him. 15, 2430. One had wanted to dissuade the notary that he should not file Luther's appeal at Augsburg, but through the persuasion of the licentiate Joh. Frosch, he remained steadfast. 15, 2422. Luther complains about the printer who, contrary to his promise, issued copies of the appeal by hand. 15, 665.
Aquila. Jerome praises Aquila as a sharp and very accurate interpreter. 6, 1401.
Aquila, Caspar. Caspar Aquila, parish priest at Saalfeld, and M. Ham in der Mark were antinomians. 22, 1047. Luther writes to Caspar Aquila, who sent him a book: Our printers are hard to determine that they print books, if they are not almost certain that they will soon be saleable 2c. 21b, 1953 f. Des M. Caspar Aquila Trostschreiben an den nach nach gefangenen Churfürsten Johann Friedrich zu Sachsen. 17, 1481. M. Caspar Aquila's second letter to the captured Elector. 17, 1485.
Aquino. Thomas Aquinas was a great launderer who, for the sake of the diversity of words, invented a diversity of things: a finished faith, an unfinished 2c. 22, 1939 f. Thomas sof Aquinas is very loquacious because he is seduced by metaphysics. 22, 1403. The preacher monks have charged their Thomas Aquinas to Christianity that all letters must have articles that are full, full of error. 18, 894. It is said that Thomas Aquino at his end could not remain before the devil until he spoke: I believe what is written in this book, and I had the Bible in my arms. 17, 2013. It is reported of Thomas Aquinas that he made the sign of the cross over himself under his garment.
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He said that he had been praised as often as he heard it. 4, 509. Thomas Aquinas has written many heretical things, and he is the author that Aristotle reigns as the destroyer of the divine doctrine. 18, 1199. Thomas Aquinas, the preacher-monk, has written impudently that monks and priests are in a better state than common Christians. 9, 1227. Thomas Aquinas, the preaching monk, has written impudently that if one enters a religious order, it is as much as if he now comes out of baptism. 9, 1387. Thomas Aquinas teaches that it is not necessary to be perfect, but that it is enough that they are in the state of perfection, and intend to become perfect. 12, 282. Thomas Aquinas used to say that he had never been tempted; therefore, he was not able to comfort as St. Jerome. 9, 1579. Thomas Aquinas, who has the dove painted in his ear, has pretended great prudence with dolia 2c., and says that one should adore the sanctuary, but provided that one joins the one who is in heaven to the painting. 11, 2377. The true holy children of God, Hus and Jerome, were burned at Costnitz, while Thomas Aquinas, the source and root of all heresy, error 2c., was exalted. 15, 2325. Such teachers as Thomas Aquinas were made saints, but the other, righteous saints were burned to powder. 9, 1387. If St. Thomas Aquinas is more holy than I doubt, he has been made more miraculously holy than any other saint, for the sake of his harmful poisonous teaching. 12, 282. There is nothing wrong with the fact that the bull-bishop has elevated St. Thomas Aquinas among the saints. 18, 1199. Luther says: With regard to Thomas Don Aquino, I doubt very much whether he is damned or blessed; I would rather believe that Bonaventure is blessed. 18, 1199.
Arabs. Those who were once Ammonites, Moabites, etc., are now called by the common name Arabs. 14, 1681. The Arabs do not live in any particular place, but they move about with their huts, like robbers, and maintain themselves by cattle breeding. 6, 250. Breitenbach writes that the Arabs and Troglodytes consider it right that they live on robbing and stealing. 1, 997. The Arabs do not live in a certain, permanent place, but carry all their goods around with them on wagons, and they feed themselves by robbery. 1, 997. 1, 997. The Arabs have often antagonized the Romans and Persians with their robberies. 1, 998. The Arabs still use bows against their enemies today, and no monarch or potentate has ever been able to overpower them. 1, 1454. The Arabs, who are Ishmaelites, have never before been able to overcome their enemies.
neither by the Romans nor by the Persians, but the Turk has humiliated them. 2, 14. Also uyter the Arabs God has had a numerous church through the Anachoretes, who have settled in the deserts there. 1, 997.
Arabia. The scribes divide Arabia into three parts: Desolate Arabia, Stony Arabia and Rich Arabia. 12, 310. Stony Arabia, in which the Edomites were, was, according to the revelation of the Gospel, a place of holy people before others, as St. Anthony and others. 14, 820. The richest and largest Arabia is called Saba in Hebrew. 12, 311. Jerome testifies that at the time of the first church there were many and excellent Christians in the borders of Arabia. 14, 2110.
Aram. Aram is Syria. 1, 680.
Ararat. To Luther, it seems credible that Ararat signifies the highest of all mountains, the Imaus, which divides India. 1, 562.
Work. God has ordered the work. 4, 1982. Man is created to work even in the state of innocence. 1, 126. Work strengthens the body and preserves health. 1, 1073. One should not listen to those who pretend that manual labor alone is work. 1, 258. The sweat and labor in the household regiment is great, in the secular regiment even greater, but in the church office the greatest of all. 1, 260 f. Regimental and church work is the greatest, weakens the body and strength and power, consumes marrow and bone. 1, 260. In the church, work means: teaching and preaching, administering the sacraments, fighting against heretics and rebels, lifting up ailments, improving and edifying the pious. 2c. 1, 261. The work is useful to tame the flesh. 3, 98. The world does not believe that work is a blessing, therefore it hates and shuns it. 4, 1983. Through original sin, work is now a punishment, which in the state of innocence would have been a game and pleasure. 1, 125. We find in work a burden; for Adam in paradise it would have been the highest pleasure. 1, 100. God uses our work as a kind of larva, under which he blesses us and gives us what is his. 3, 1452. If God did not create everything through his word, then all our toil and work would be of no avail. 5, 1319. Our labor creates and gives nothing, and yet it is necessary for us to receive what God gives us through it. 11, 1321. Our work in the field, in the garden, in the city, in the home, in the fight, in the government are God's larvae, under which he wants to be hidden and do everything. 5, 1308. Our work is not enough to feed the family, but God uses our effort and work as a means of support.
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by which he wants to bless us. 4, 1982 God puts silver and gold in the mountains, grain, wine and all kinds of fruit in the fields; work finds it, but God must put it there, so that the work finds it. 5, 1293. Christ does not want his Christians to work in vain, but to be with his blessing in their work, and not let them die of hunger. 13, 762. God makes the whole world rich, not for the sake of their works, but so that men should obey him. 22, 1956. God does not condemn work, but he condemns the devilish presumption that we should usurp the divine care and concern that he has for us. 4, 1945. When the word comes, one should leave off business and work, and devote oneself to the word alone. 11, 2354. The animals do not nourish themselves by their work, but the earth bears grass and nourishes them by God's blessing. 5, 1292.
work. Although God creates and gives everything, protects and preserves it, we should still work and not walk idly. 3, 1364. In all dealings and undertakings of life, we must act in such a way that we work, but command the outcome to God. 5, 1541. God wants us to work, and yet shows us that our work cannot be done unless God blesses it. 7, 2435. The godly work with a cheerful and joyful heart because they know God's command and will. 4, 1983. One must work with the body and let it get sour, but with a cheerful conscience and trusting in the divine blessing. 4, 1960. Where God does not lay down, all the world should probably work itself to death and search, and would find nothing. 5, 1293. Work diligently and faithfully, each according to his profession and office, and God will bless it and prosper it. 5, 1309. Work must and should be done, but do not attribute food and the abundance of the house to work, but only to the goodness and blessing of God. 5, 1291. Then you work in vain, where work is alone and thinks to feed itself; it does not do it, God must do it. 5, 1291. Working belongs to you, but feeding and housekeeping belong to God alone. 5, 1291. God forbids the delusion that we should not think: The more I work, the more I will have. 7, 2436. We should work as if we wanted to live forever, and yet be of a mind as if we should die this hour, 7, 1466. If you cannot work, have no grain, money or cash, you must still believe that God will feed you. 3, 155.
Ark. Augustinus states from Philo that the ark had the proportion of the human body. 1, 514. The wild animals are miraculously created by God's command.
The people have been forced to go into the ark. 1, 523. The innumerable questions about the ark should be left aside, because the godliness or the kingdom of Christ is in no danger. 1, 516. Josephus writes that in his time pieces of the ark were found on the mountains of Armenia. Luther does not believe him. 1, 562. In the ark they have always burned light. 3, 145. Noah's ark is an image of the Christian church. 3, 150.
Arcimboldus. Arcimboldus at Lübeck. 15, 255. Arcimboldus' instructions to those who are appointed to the work of indulgence. 15, 256.
vexatious. A Christian should be careful not to offend anyone with his life, lest God's name be blasphemed. 12, 922.
annoy. It cannot be otherwise than that the world is vexed by the doctrine of godliness, and cries continually that nothing good comes of it. 9, 591. This is one of the vexations, that the world is vexed by the teaching of Christ, that it does not want to rely on God's grace, but on its own work and merit. 13, 29. The world is offended at Christ, who wants to give the kingdom of heaven, but it wants to have the kingdom of earth. 9, 1805. All that is high and great, as the Pharisees, scribes, chief priests, priests and Levites, resent Christ, considering him a deceiver 2c. 13, 27. The Pharisees, scribes, chief priests, priests, Levites are angry with Christ, consider him a deceiver and his preaching heresy. 13, 1399. In one city the papists were offended by beards and cut shoes 2c. Then Luther said: These things are all free 2c. 22, 1619.
Anger. We call it "evil" when one brings another down and makes him evil by words or deeds. 7, 880. The right kind of trouble is to be against God and His word with unrighteous doctrine and life, and to deceive people with a pretense of the divine name. 7, 881. In the prophets, idolatry is everywhere called "trouble". 7, 881. Christ means by sedition false doctrine and heresy, which by a great glorious appearance draws away from Christ and leads to hell. 7, 905. Whoever follows the authorities, parents and pastors, who command and teach sedition, it is right for him to go to the abyss of hell. 7, 902. The pope with his monks has brought much trouble into the church and led the Christians from the right way, which is Christ Himself, to the saints. 7, 884: It is not public sinners who cause trouble in matters of faith, but great and noble people before the world. 7, 882. The adversaries do not do such great harm, but they do,
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Those who want to be from us and cause trouble are the most harmful. 22, 1029. We are not the cause of the aggravations, the hatred, the unrest, the riots, but there must come aggravations, there must be people like Lucianus, despisers of religion 2c. 4, 1780. The aergernisse are not to be attributed to the word and the Christian church, but to the enemy, the devil, who sows the tares among the wheat through his apostles. 13, 1634. This trouble is always in the world, that the wicked are well, but the godly and true Christians are afflicted. 22, 1117. This trouble has always been in the world, that the godly have always been very unhappy, and the godless happy. 22, 1418. Christians are not to cause trouble to anyone, especially not to the young people; but if they see trouble in others, they are to be careful that they are not deceived by it. 13, 1268. Offenses in the church are much worse than among the heathen; for if the Christians are out of sorts, they are much worse and more godless than the heathen. 22, 1114. The vexation of life is a private vexation, but the vexation of doctrine is a public vexation. 7, 346. It is necessary that we pray and practice the pure doctrine without ceasing and thus defend ourselves against all aggravations. 5, 268. The Holy Spirit wanted to comfort the pious, who feel their weakness, with the narration of the aversion and fall in the most holy patriarchs. 1, 628. The taken away trouble is when one is annoyed by what is right and good. 22, 1116. Although all the world resents, resents and resents Christ and his gospel, we should not turn to such resentment and resentment, but accept this King. 13, 1404 f.
Suspicion. Paul counts suspicion among the major sins, because it is a source from which slander, discord and strife flow. 2c. 1, 794. Cicero rightly says that there can be no lasting friendship where there is room for suspicion and distrust. 1, 795. suspicion causes much unhappiness among spouses, but much greater misfortune in the worldly regime. 1, 795. It is not a sin to have the most malicious suspicion of evil, mischievous people. 2, 1474.
suspicious. These are fine people who are not suspicious, do not get angry soon, and are able to hold something dear. 9, 1226.
Arians. The Arians, Sabellians, Eunomians, and before them the Samosatians, wanted to ascend to heaven with their thoughts and seize the divine majesty. 5, 449. The Arians wanted to measure out the article of the Trinity with reason, the words
The Arians have masterfully twisted the article that Christ is man and true God. 11, 2224. The Arians have masterfully distorted the article that Christ is man and true God. 5, 930. The Arians ascribed the name of the Godhead to Christ, but in fact denied it. 5, 450. When the Arians were shown the word "Son of God" in the Scriptures, they said that he was not a natural and essential God, but a named God. 8, 367. The Arians said that the Son was before the beginning, but not eternal, but after eternity, and also made or created, but before the creatures, heaven and earth. 11, 2050. The Arians did not pay attention to the word of Christ: "I go to the Father", which means nothing else than: I go and receive the glory that the Father has. 11, 1041. The Arians imagined that the angels and the Son of God were created before the beginning. 1, 12 f. The Arians said: The Word of God would also be a God, and all things would be made by the same, but it would also be made before 2c. 11, 157. Not believing in the Son is as much as not believing the Father's testimony about the Son, as did the Arians and Cerinthus. 9, 1511. In an epistle, the Arians attributed everything to the Son of God, but they denied that he was the essential God. 9, 1512. Even though the Arians sometimes called Christ a true God, they denied that he was of the same essence as the Father. 9, 1522. The Arians confess that the Word is a high, great, divine person in which two natures, divine and human, are united, but deny that the Word is a natural, essential God. 7, 1617. The Arians wanted to conclude from Matth. 19, 17, that Christ was not God. 7, 1002. It was necessary to summarize the opinion of the Scriptures, set with many sayings, into the short word homousios. 16, 2212. How Christ, in the time of Hilarius, when the Arians had completely gained the upper hand, chased away the Arians with their heresy. 5, 372. When the Arians began to rise, it seemed as if they were conquerors on all sides, but still the orthodox had the true doctrine and overcame. 9, 1477. Against the light angelic devil, God gave some pious Christian emperors, as Theodosium, Arcadium, Honorium, who protected the Church against the Arians. 12, 1296. From the time of Gershon until Luther, it was believed that a man who does as much as is in him deserves eternal life de congruo, which the doctrine
of the Arians. 22, 893. The holy fathers in the Council of Nicaea wanted to reject the Arian doctrine.
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They did not hear them read, but condemned them as public blasphemers. 5, 719. The Arians became murderers; in St. Augustine's time also the Donatists. 20, 2127 f.
Aristotle. In the pagan beast, Aristotle, there are as many sects and heads as the serpent has in the Lernaean swamp. 3, 1331. St. Thomas, by his prestige and diligence, has raised Aristotle to be a master and teacher of all high schools, more than Christ; there he reigns 2c. 18, 1504. Since the Christians in the papacy were led to believe that the moral teachings of Aristotle were completely in accord with the teachings of Christ and Paul, the theology of Paul fell away. 8, 1438 f. Aristotle reigns in the high schools, and brings up again the doctrine of free will, holding up to us the works and the threefold pagan art. 18, 1504. He who does not know the art of Aristotle cannot become a theologian nor understand the Holy Scriptures; indeed, he must be a heretic and may not become a Christian. 11, 303 The art of Aristotle is that of the high schools; whoever can do it or learns it, one puts a brown beret on him and says: Worthy master artium and philosophiae! 11, 303. The Sophists have also reversed the text 1 Petr. 3, 15: that one should overcome the heretics with reason and from Aristotle, the natural light. 9, 1238. The supreme master of all high schools, Aristotle, not only teaches nothing at all about Christ, but vain foolish things. 11, 303. Aristotle has been a very perceptive man, who has far outdone Cicero, and has been above him in intellect. 1, 681. Aristotle is gradually declining at the University of Wittenberg, and he is in such decline that he is close to falling forever. 18, 1969 f. The Wittenberg students ask that the lecture on Aristotle's ethics be left free for them, and that they be allowed to graduate without it. 15, 2398. The whole of Aristotle relates to theology as darkness does to light. 18, 23: The high schools wanted to illuminate the Scriptures through reason and Aristotle's art, which is the true light. 11, 457. Because of our ingratitude, God allowed Aristotle to be used instead of the holy Scriptures and good books. Scripture and good books Aristotle come with countless harmful books 2c. 10, 482. Luther says: "It grieves me that the damned, arrogant, mischievous pagan Aristotle has deceived and fooled so many of the best Christians. Luther says: If you want to know what Aristotle teaches, I will tell you recently: A potter can make a pot out of clay; a blacksmith cannot, so let him learn. 12, 33. The High Master
Aristotle taught us that reason strives for the best and always strives for the good. Christ says no to this. 11, 1138. Aristotle is cold in his treatises on religion, and in general in the skin a perfect Epicurer. 10, 181. In Aristotle we learn such things that improve neither the mind, nor the spirit, nor the common life, but only serve to sow and maintain discord. 15, 1359. Aristotle calls the hand the most excellent tool, because it performs various services and serves all other members. 5, 1571. Aristotle in his moral doctrine compares the moral things with the physical point, not with the mathematical. 5, 392. Aristotle has sullied his moral doctrine with retaliation and with many other vices, which he has listed as virtues. 4, 938. Aristotle holds that God knows nothing of all things, that he understands nothing of our affairs, and has nothing in mind but himself. 4, 2020 f. Aristotle makes this conclusion: If God should see everything that is going on here, he would never be calm in his mind; consequently, he has no regard for our being. 9, 1406. Aristotle teaches that the world has been from eternity, and thus remains, and all souls die with the body. The Supreme sits above the heavens and sees nothing at all 2c. 11, 302. 11, 302. If Aristotle heard that man, the most beautiful creature of all, was formed from a lump of earth, he would laugh very much. 1, 102. Aristotle calls woman a mutilated man. 1, 85. The archmaster of all natural masters, who now rules all high schools in Christ's stead, Aristotle, taught that a stone is heavy and a feather is light 2c. 11, 302. Aristotle takes great pains to investigate from where the springs and the winds come. 5, 1388. Aristotle disputes a lot about the origin of the wind; it comes from the hollow crevices of the mountains, where it is locked. 7, 1870. Aristotle said: It is hollow holes from which the wind comes and goes in again; but the Scripture says: "He who makes the winds come from his secret place." 11, 2229. Aristotle says: What is light, that goes up"; that is nothing. 3, 35. Aristotle leaves the question whether the world will stand eternally in doubt, but he leans towards the opinion that it is eternal. 1, 5. Aristotle concludes: there is no first and no last man. 1, 681. Aristotle says: It is necessary that he who has insight conceive ideas; but a Christian must not conceive anything, but follow the word. 4, 1872. Aristotle or a Sadducee 2c. calls this a righteous reason and a good will, when he considers the common use of the
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State seeks 2c. 9, 346. Aristotle holds, as do the monks, that the contemplation of death is the means that makes death more bearable. 5, 739. Aristotle denies the immortality of souls and teaches that God does not take care of us, does not care for us 2c. 22, 119. 22, 119. Aristotle measured the respectability of life according to what reason prescribes, but the preacher Solomon measured it according to the keeping of God's commandments. 22, 1828. Aristotle, Lenophon, Plato, Cicero and others have written excellently about the state, but they have not recognized the causative and the final cause. 4, 1914. Aristotle reproves and scorns badly the philosophy of the Platonic ideas, which is nevertheless better than his. 18, 40. Aristotle has quoted this saying: The less understanding, the more happiness. 4, 1950. Aristotle in his Moral Doctrine (in Ethicis) compares a gouty man to the naughty naughty youth, which cannot be tamed nor subdued. 13, 922. 2442. Aristotle states that the work is not good, unless it comes from right reason and good will. 2c. 1, 1018. Even according to Aristotle, it is taught that only after we are righteous can we do righteous works. 10, 1280. Aristotle has rightly and finely said that it is much better to follow the truth than to cling too tightly to those who are dear to us and our friends, 1, 149. Aristotle, the pagan, relates several causes why one may be justly angry, one of which is ingratitude. Scipio, the noble hero of Rome, could not stand it. 22, 210 f. In the fifth book of the Ethics, Aristotle taught very finely how and where the law must be kept and alleviated. 2, 1876 f.
Arius. The heretic Arius deprived Christ of divinity, and Manichaeus deprived him of humanity. 7, 2163. Errors of Arius, Macedonius, Nestorius, about which they lost all articles of faith, although they erred in only one article. 20, 1782 f. When Arius denied the article of the divinity of Christ, he necessarily had to deny salvation as well. 9, 376. From the common error of Arius, the world became full of heresies, and at that time only those remained steadfast in the faith who kept the Word in a simple way. 12, 1288. Arius, although he denied the deity of Christ, wanted to be considered as having the right God. 4, 1787 Of Arius' deceit and heresy. 16, 2210. Of the deceitfulness of Arius and his own, since he admitted that Christ was the right, true God. 16, 2210 f. Arius had to confess that Christ was true God, but he did this in the false opinion that he was God like Peter and his followers.
Paul and the angels sc. 16, 2210. Arius admitted the name of the Son of God, but defended the blasphemous doctrine that we are God's children in the same way. 5, 131. What Arius brings from Ps. 2, 8 against the deity of Christ. 5, 139. To adorn his lie, Arius said: Christ is the most beautiful, most glorious creature, because through Him God created the angels and all other creatures. 7, 1554. Arius said: Christ or the Word was created before all other creatures, and this Word would have created all other things after it 2c. 1, 16. Arius said: Christ is not a true, natural God, but is called God in the Scriptures, as a special man before all others. 7, 1554. Arius said that God is only one, but Christ is called the Son of God, because he is the most perfect and first creature, through whom all other creatures were made. 5, 132. Arius said that the Father created Christ before all other creatures, including the angels, more glorious, nobler and higher than all angels, and called Him God, but He was not natural God. 7, 1617. Arius pretended that in the words: "God was the Word", God did not mean the true, natural God, but a named God, to whom God had given the name. 7, 1554. "He will be called a Son of the Most High," that is, people will preach about him and believe that he is God's Son. This is a powerful testimony against Arius and other heretics. 13, 1117. Arius was refuted by the word: "In the beginning was the Word." For "if" it was, it did not become or come into being, but was with the Father true, eternal God. 7, 1554. If the Son were not true, eternal God, as Arius claims, then the divine power and honor that the Father has could not be attributed to him. 13, 2693. Arius was overcome by Probus, and yet he continued his error afterwards with even greater confidence and better success. 4, 1756. One reads of no greater persecution than that which was in Arii's time; yet Christ and faith remained. 6, 869. Since Arius spewed his poison into the world, he was received with great joy, because he brought something new. 1, 1284. In Arii's time, there were hardly three bishops in all of Christendom who preached rightly; then the whole world was seduced by this heresy, even the emperor himself. 6, 868 f. The devil became so strong through his angel Arius that almost all bishops and churches were attached to him, except for a few holy bishops, as Hilarius and Athanasius. 10, 1077. The devil made it so that in the whole Orient there were no more than two parish bishops.
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The bishops or lords remained untainted by the poison of Arius. 12, 1287. The heresy of Arius broke in so far and devoured so much that hardly three or four bishops remained standing, who were also expelled because of it. 11, 2043. How Arius, when he was brought out of the ban and was to be restored to his right, perished miserably. 13, 679. Narrative of how Arius, who denied the divinity of Christ, died in the secret chamber. 12, 658 f. God subdued Arius by a sudden accident, took Cerinthus away by a bath, and showed his invisible power. 4, 1862. The Scriptures have been the armor of the Christians, by which they not only protected themselves against the poisonous boy Arium, but also finally overcame him. 12, 1288. Arius with the emperor perished, so that their name now also stinks before the world; but Christ still lives, and his kingdom also still stands firm. 6, 869. More than three hundred years after Arius, the devil Mahomet came and confirmed the error of Arius, and taught other things besides, according to reason. 12, 1287.
poor. Pious Christians, who are commonly poor and miserable in the world, should not allow themselves to be challenged, but should persevere with piety and godliness 2c. 13, 1007 f. When we are poor, miserable and abandoned by all the world, we have the great comfort that Christ, the Creator of all things, and His mother in Bethlehem had to lie in such misery. 11, 2019. A poor spirit or a spiritually poor heart is one that has neither day nor night rest for the sake of its sins and the judgment to come. 13, 1001. This is called being willingly poor, and is only God's gift and work in us, that we know nothing with us and apart from us, on which we set our heart, but only on God. 7, 1029. To be spiritually poor is nothing else, than to have a broken, troubled heart and spirit because of sins and inherent weakness. 13, 1001. . To be spiritually poor is not to be a beggar, or to throw away money and goods, for he wants them to dwell and stay in the land and deal with earthly good. 7, 369. To be spiritually poor is not to be hard on oneself whether one has much or little, but to always look at it as if one had nothing, and to always keep one's heart in the kingdom of heaven. 7, 359.
Poor, the. God likes to deal with the poor. 3, 241. Because Christ's will and the ministry of his gospel is to serve only the poor and the afflicted, it is necessary that all who carry their eyes high should be offended at him. 12, 1027. Because the disciples of John imagined that Christ would be glorified and powerful
they did not believe that he would be the one who would have to deal with the poor. 2c. 12, 1027. Among the poor to whom the gospel is preached are not only understood those who are poor in goods, but also all who are oppressed, afflicted, miserable, sad 2c. 12, 1026. Among the poor are also counted the blind, the deaf, the lame 2c. and in general all who are in need of the benefits of Christ, especially of grace and forgiveness of sins. 12, 1026. Not only should we be kind and helpful to our brothers who are in need because of faith, but also to other ordinary poor people. 1, 1140. It is necessary among Christians that the right poor or those who cannot feed themselves because of weakness or old age be provided for and maintained. 12, 612. Common boxes should be established in the churches, so that alms can be given to the poor, just as the apostles did. 12, 612. A good shepherd, after preaching the gospel, must also see to it that the poor do not remain unprovided for. 9, 146. In the past, St. Ambrose and Pauline melted the chalices and everything the churches had and gave it to the poor. Now the tables are turned. 10, 838. When we do something to the least of these in the kingdom of God, we receive Christ himself, who comes to us in his arms. 1, 1141. God repays the poor for the lack they suffer, even though they have only dry bread and a drink of water, so that they are healthy, cheerful and in good spirits. 13, 790. Whatever the poor have, no matter how little, is good for them, tastes good to them and often better than a rich man who has superfluities. 13, 1722 Luther writes to Lang: "We are overrun here by foreign poor, although we are poor, while we cannot satisfy the local poor. 21a, 686. A poor man does not go to heaven because he is poor, and a rich man does not go to hell because he is rich 2c. 13, 2136.
Hostel for the poor. Luther asks the Elector that the Barefoot Monastery in Wittenberg be established as a hostel and dwelling for the poor. 21a, 1012.
Poverty. Poverty consists in the fact that one freely handles the goods, uses them and is master of them, not a servant of them. 19, 1616. Physical poverty is actually a lack of food and clothing that requires help from others because it cannot help itself with its own things. 19, 1618. Spiritual poverty cannot be praised, since it is common to all Christians. 19, 1616. The evangelical poverty is, that one in the spirit
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and freely administer the goods for the benefit of others. 19, 1524. God does not take away poverty from his saints, but he does not let them perish or perish. 5, 15. 324. Poverty is the best for man. 3, 315. The vow of poverty seems to have been invented by the devil so that the monks would not have to help the poverty of others and show love. 19, 1622. Our religious vow neither spiritual nor bodily poverty, but the well-known common abundance, from which everything is abundantly offered. 19, 1618. Nowhere is there less poverty than among the monks, where one boasts of it, so also nowhere less obedience than among them. 19, 1626. The monks hypocritically pretend that they vow something different with the vow of poverty than they vowed in baptism. 19, 1617. The monks arrogate to themselves poverty alone, boast that they vow it, and make of it a counsel, whereas it is a commandment. 19, 1617. The monks boast themselves as those who have vowed the councils, although no worldly people are further away from poverty. 19, 1524. With the vow of poverty, the monks vow not to have anything of their own, meanwhile devouring foreign goods, selling them their remaining poverty, chastity and obedience in return. 19, 1869: The monks are, according to the vow, in holy poverty, in fact they are the most miserly and most entangled in temporal goods. 19, 1524: No one has ever heard that it is called poverty when one has nothing of one's own and has an abundance from the common goods. 19, 1619. Those who vow monastic life are wicked against spiritual poverty, and liars against bodily poverty. 19, 1619. The essential vow of poverty of the monks is neither poverty, nor is it considered by them to be an essential vow or commandment. 19, 1622.
Armuthszeugniß. A certificate of poverty issued by Luther for a miserable person. 21b, 1968 f.
Arsenius. If Arsenius was preserved, he had to abandon all his righteousness and base himself solely on God's mercy. 9, 616. Arsenius, asked in the hour of death why he feared death, answered: he had indeed lived blamelessly according to the judgment of men, but God's judgment was completely different. 9, 616.
Kind. Each species of creatures retains its constant manner, order and quality. 1, 44.
Artaxerxes. The godliness of Artaxerxes is gloriously praised, who wants prayers to be said for him and his kingdom in the temple.
and great good used on the construction and sacrifices. 14, 1084.
Article. The Elector sends to Luther and Melanchthon some articles that are being spread in England under their name, and requests that they send out a rebuttal. 21b, 2398. We have established the articles of our faith sufficiently in Scripture; stop there and do not let it be twisted with glosses and interpreted according to reason. 9, 828. It is not in the hands of the church or the pope to issue articles of faith, yes, not even about morals and good works, because this is handed down in Scripture. 18, 861. He who believes the first article must confess from the heart that he cannot do anything by his own efforts. 3, 20. From the first article we are to learn that a Christian is a beautiful, glorious creature that came from God, and that his end is, where he desires and belongs, eternal life. 10, 987. It has now become quite common in French-speaking countries that they believe nothing at all of the second article. 10, 1091. All error, heresy, idolatry, abuse and wickedness in the church has come from the fact that the article of faith of Christ is despised or lost. 10, 999 f.
Medicine. God created the medicine and gave the reason to preside over the body and to take care of it, so that it would be healthy and live. 10, 2021. God has put good and high medicine in the dirt 2c. 22, 97. We may need medicine, which is God's creature, as well as food, drink and other things that we need to sustain this life. 22, 711. One should use medicine, because it is a created means to preserve health. 1, 525. Use medicine, burn incense in house, yard and garden, also avoid persons and places where a neighbor needs nothing from you. 10, 2021. Although it would have been easy for God to restore Hezekiah to health with a word, He wanted him to use the medicine. 6, 469.
Physician. Our Lord Christ, true man and eternal God, is the right physician, and has the certain art, yes, also the command and office, that he should help us poor, poisoned people. 13, 1249. A. learned and careful physician, who is not easily moved here and there, is a great gift from God. 22, 1744. Luther does not deny that medicine is a gift of God and a good science, but where are perfect physicians? A good way of life can do much. 22, 1682. Luther says: In Schmalkalden I had to be obedient to the physicians, and I did it out of necessity, so that I would not seem to neglect my body. 22, 1683. Luther
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Says: While I was suffering at the stone in Schmalkalden, I was plagued enough by the physicians; they gave me water as if I were a large ox; they plagued all my limbs. 22, 1682.
Ashes. In great dangers and in great mourning, it was customary among the Jews to sprinkle ashes on themselves. 14, 1004.
Aeschines. When Aeschines left the Athenian government, he said that he was glad that he was now freed from the government as from a raging dog. 4, 1971.
Askenas. Askenas, the firstborn of Japheth, is the father of the Germans. 1, 660.
Asmodes. Asmodes means a destroyer or corrupter, that is the house devil, who hinders and corrupts everything, so that one cannot leave with children or servants. 14, 77.
Asnath. Asnath, Joseph's wife, is counted among the holy old mothers of the house of Israel, because she is the mother of two very famous and royal tribes. 2, 1418.
Aesopus. One could not make a finer book in worldly, pagan wisdom than the common, silly children's book is, which is called Aesopus. 5, 859. The book of Aesop's fables praises and extols itself better than it could extol any master's name. 14, 794. Quintilian, the great and sharp master, also believes that not Aesopus, but one of the most learned in the Greek language, as Hesiodus and the like, is the master of this book. 14, 794. It is credible that some of Aesop's fables were very old, some even older, but some were new at the time this booklet was collected. 14, 794. Perhaps no man on earth has ever been called Aesopus, but his book has been piled up piece by piece over time by the efforts of many wise people. 14, 794. Luther highly recommended the book of Aesopus because it is full of good doctrine, morals and experience. 22, 1565. To speak of the external life in the world, **I **Luther do not know many books, apart from the Holy Scriptures, that should be superior to this, the fables of Aesop, if one wants to look at usefulness, art and wisdom. 14, 793. In the fables of Aesop, one finds, among bad words, the very finest teaching, warning and instruction, how one should conduct oneself in housekeeping, against the authorities and subjects. 14, 793 f. In order to teach young boys good manners and honorable conduct, one should present Cato or Aesop to them. 1, 620. When one reads the fables of Aesop, it sometimes happens that the painted wolf 2c. secretly reads a text to the right two-legged wolf, which no preacher, friend or foe should read to him. 14, 795. Even the great princes and lords can not be better deceived, to the
The truth of the fables is not to be found in the books of Cato, but in the fables of Aesop, both of which are useful and splendid. 2c. 14, 795. It is a special grace of God that Cato's little book and Aesop's fables have been preserved in the schools; they are both useful and splendid little books. 22, 1652. One of Aesop's fables teaches from the donkey, which wanted to imitate the flattery of the little dog, that one should not bother oneself with another's office. 4, 408. The fable of Aesop teaches that even the roosters themselves bite each other; so also the world itself has no peace among itself. 12, 1895. Aesop's fable of an old man who, wearied by age and work, was pressed by the burden of wood, and now summoned death. 12, 1813. Aesopus, they say, bought tongues when he was to buy the best meat, and likewise when he was to buy the worst meat. 3, 1273. The poet of Aesopus indicates that Aesopus was also killed for the sake of truth, and it did not help him that he let the animals speak the truth in fables. 14, 796.
Assaph. Assaph drew almost the entire fiftieth psalm from the eighth psalm. 4, 669.
Asser. Asser means: blessed. 3, 471.
Assur. Assur are the Assyrians. 1, 680. Assur, the son of Shem, went out from Babylon because of the wickedness and tyranny of the family of Ham. 1, 674. Assur built Nineveh, 1, 673.
Assyrian. The Assyrian empire came from the Babylonian one. 3, 195.
Astaroth. The people of Israel sacrificed to Astaroth and Moloch because they wanted to serve God more devoutly and spiritually than their fathers had done. 2, 1825.
Asterisks. Luther's Asterisks against the Obelisks of Eck. 18, 536.
Aesticampianus. Aesticampianus Johann Rack from Sommerfeld is employed as professor of humanistic sciences in Wittenberg. 15, 396. 2493.
Astrologers. We have a just complaint against the astrologers, who attribute a power to the stars, which God did not put into them. 22, 1546. The example of Esau and Jacob disgraces the whole art of astrologers. 22, 1550. The astrologers' and stargazers' doctrine deals with matter, therefore it is uncertain. 22, 1550. The astrologers and astrologers do wrong by drawing common prophecies and proclamations to particular, individual things and people. 22, 1550. The astrologers avoid all questions about the movement of the stars by finding out the secondary circles.
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The astrologers say nothing good about the heavens. 18, 1803. The astrologers say nothing good of the stars, make the consciences fear the future misfortune, which is nevertheless uncertain, and stands in God's hands. 22, 1552. If it is true once or twice with the astrologers, they cannot praise and exalt the art enough, but of the other, which has failed so often, they remain silent. 22, 1550. The astrologers attribute the hour of death and the manner of death to the heavenly bodies; but the holy scripture attributes this to God. 5, 1428. The prophecies of the astrologers are often missing. 1, 55. The astrologers had predicted a flood or great waters for the year 1524, which did not happen. Of the peasants' revolt Anno 1525 no one has said anything. 22, 1553 A new astrologer was thought who wanted to prove that the earth would move and circulate, not the sky or the firmament, sun and moon. 22, 1546.
Astrology. Astrology is a fine art, but very uncertain; one finds no one who can indicate and prove anything certain. 22, 1548. Astrology is not a real science and certain knowledge, and those who want to make a certain art and knowledge out of this thing are very much mistaken. 22, 1549. Astrology is not to be counted among the sciences because it has no apparent proof. 1, 54. That astrology is a certain knowledge and art, no one will yet persuade Philip. Philip has often tried hard that I should hold with his opinion. 22, 1549. Astrology that is, astronomy should not be despised at all, because it deals with the contemplation and observation of the divine works. 1, 38. According to astrology, Luther would have become a chief, sheriff, home-burger or whatever other offices they have in the village, or a chief servant over the others. 22, 1549. As the old theologians have known nothing of the schoolteacher imagination and theology, so the old astronomers have known nothing of astrology. 22, 1548. - See star, stars.
Astronomy. Luther praises astronomy and mathematics, which deal with proofs; he attributes nothing to astrology. 22, 1546. Luther says: I accept astronomy and like it because of its manifold benefits. 22, 1550. Astronomy was very well known to the ancients and especially to the Hebrews, who observed the course of the heavens very carefully. 22, 1544. Luther says: "I have come so far and brought astronomy so far that I believe it to be nothing, although Philip maintains that the art is indeed a great art.
there, but one has no artists. 22, 1547. Astronomy and astrology are superfluous studies of young people. 3, 1147. Astronomy is not to be approved, insofar as it predicts what will happen to everyone, but it is to be approved as a gift of God, if it remains within its limits. 22, 1546. The fool wants to reverse the whole art of astronomy, but the holy scripture indicates that Joshua called the sun to stand still and not the earth. 22, 1546.
Athanasius. If a prince persecutes a preacher, he should not flee but stand firm, as Athanasius did. 9, 1463. Since Athanasius did not want to take back the false Arius, whom he knew better than Constantinus, he had to be driven out. 16, 2212. Before his end, Constantine allowed Athanasius to re-enter, however hard the Arians resisted him. 16, 2213. The church of the New Testament after the time of the apostles has no more important scripture than the Creed of Athanasius. 6, 1576. Christ is, after the birth from the Father in eternity, not a creature; as Athanasius correctly says: begotten, not created. 5, 133. St. Athanasius played with other children at the sea and baptized them, as he had seen in the church, and Bishop Alexander considered it a proper baptism. 10, 1229; 19, 1274. When Julianus persecuted St. Athanasius and threatened him with death, the latter is said to have said: this danger is like a little cloud that consumes the sun. 4, 1794; 6, 273. Athanasius said, when the emperor Julian plagued him and the whole church: this persecution was not like a great storm, but like a small cloud. 4, 2025.
Atlas. The fine poem in the ancient poets that Atlas carried heaven on his back is undoubtedly taken from the Fathers' sermons. 1, 893.
Attalus. The martyr Attalus, when asked about the name of God, said: "Where there are several, they are distinguished by names; he who is one needs no name. 8, 1506. The martyr Attalus and his companions denied until death the accusation that Christians secretly eat children. 3, 1339.
Atticus. Pomponius Atticus, Aristides, Socrates were truth-loving people without falsehood; so among the pagans were many husbands faithful to their wives. 5, 543.
Auerbach. D. Auerbach Stromer, professor of medicine in Leipzig, invited Luthern and his followers, as did Pistor the Younger, professor of law. 15, 1168.
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Luthern likes the very good advice of the worthy Auerbach D. Heinrich Stromer from Auerbach. 15, 2480.
resurrection. Christ not only overcame death for his own person and rose from the dead, but it is for us. 13, 1876. It is useful and necessary for us to arm ourselves against the devil, and not to think that Christ rose from the dead for his sake, 2c. but for our sake. 13, 1892 f. Christ did not rise for himself, but for our sake, so that we might also rise in him, and not remain in the grave and in death, but also keep Easter with him bodily forever. 13, 1879. We do not only believe that Christ died and rose from the dead for his person, but that we should accept him as our treasure 2c. 13, 1891. It is not enough to believe that Christ rose from the dead, but you must believe that he rose for your sake, for your benefit. 11, 725. Because Christ, our head, is risen, sits above and lives, we who are attached to him must also go up as his body and members. 8, 1149. If Christ is risen from the dead, as we preach and believe, it follows that we who are his members will also be raised. 8, 1281. He who confesses that God is almighty does not dispute or argue how it is possible or not that the dead will rise, since God's word says so. 8, 1284. It must be certain that the dead will rise, because it is written in God's word and the faith of Christians. 8, 1133. This shall be my consolation and victory, that my Lord Christ has risen from the dead, that he finally helps me out of sin, death and hell. 8, 1144. Because Christ has risen again from the dead, we have a certain confidence in him in all our needs and concerns. 12, 1535. Because Christ rose from death, he became a mighty lord over death and everything that has the power of death or serves death. 10, 1131. Let this sermon go forth among Christians forever: Fear not, be glad, praise and thanksgiving to God, for Christ is risen and is no longer here. 13, 522. Not through me or for any merit on earth will I be resurrected, but for the sake of the one Christ. 8, 1158. When God will say to us on the last day, who will lie in the graves: Arise, you dead, as soon as we shall rise from the earth and come forth. 13, 2479. A believing man, he may perish as he pleases, his body may be burned to powder and ashes, yet he shall rise again and have eternal life.
Have life. 7, 2181 f. If Christ died and rose for our sake, our body must also rise; there is no doubt about this. 8, 1320. The body shall rise without all infirmities, transfigured and pure, needing nothing that belongs to this perishable being. 8, 1224. The ungodly will rise at the last day just as much as the godly, for Christ is a judge of the living and the dead. 12, 2070. Judas, Caiphas and all the damned will also be resurrected, but they will not enter God's kingdom. 8, 1254. Paul never said that the body will not be resurrected, as some heretics say, but that flesh and blood do not belong in the kingdom of God. 8, 1254. Even though all unbelievers must be resurrected, they will have no comfort or joy, since they will not be resurrected to life but to judgment. 8, 1155. If we are resurrected with Christ through faith, we should also seek that which is not earthly nor perishable, but that which is above, which is heavenly, divine and eternal. 12, 518.
Resurrection, that. Christ's death and resurrection happened so that you too might finally die with Him from the world and become like His resurrection. 2c. 12, 521. Christ must be regarded in such a way that his death and resurrection are for you and me. 8, 1148.
Resurrection. The history of the resurrection of our Lord Jesus Christ is not a bad history, but of the glorious victory of the Lord Jesus Christ over sin, death, devil and hell. 13, 1889. Because Christ's person is great, eternal, infinite and incomprehensible, His resurrection, victory and triumph are also great, eternal, infinite and incomprehensible. 13, 1893. The resurrection of Christ overcame devil, sin and death. 12, 1584. If one wants to preach the gospel, it must be briefly about the resurrection of Christ. Whoever does not preach this is not an apostle, for this is the main part of our faith. 9, 969. Through His resurrection, the Lord overcomes and devours sin, death, hell, the devil, the law and all evils that afflict us. 6, 707. To believe in the resurrection of Christ is to believe that we have a propitiator before God, who is Christ, who makes us acceptable and pious to God the Father. 11, 947. The glorious work of Christ's resurrection should not be a useless, lazy and ineffective talk or thought, but such a power that also works a resurrection in us through faith. 12, 513. By the power of Christ's resurrection we shall also rise from the sinful life according to the soul, and afterwards from the grave with immortal life.
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We must believe that he died and rose again for our sake. 12, 518. If the resurrection of Christ is to be our consolation, we must believe that he died and rose again for our sake. 8, 1319. Faith is certain that Christ's resurrection is ours; from this it must follow that this resurrection must be as powerful in us as in him. 8, 1259. Christ's resurrection is our righteousness and our life, not only as an example, but also in power. 8, 1371. Christ's resurrection and ascension is our consolation, life, blessedness, righteousness, and all things together. 11, 870 f. Even if there were a thousand deaths and a hundred thousand deaths, they would still only be a speck and a drop compared to Christ's resurrection, victory and triumph. 13, 1893. We are to learn to believe that the resurrection of Christ is ours and works in us, so that we both shall rise from sin and death. 11, 778. There can be no forgiveness of sins where one does not believe the resurrection of Christ, for therein lies all the power of faith and eternal life. 11, 771. This is the benefit of the suffering and resurrection of Christ, that he trampled the devil and my sin under his feet, not for himself but for the whole world. 12, 1586. The victory and glorious resurrection of Christ is given and made proper to all believers, that each one may have Christ's resurrection against his death. 13, 1892. Christ's almighty resurrection is not only greater than my sin, death and hell, but also greater than heaven and earth. 13, 1893. Christ wants the poor sinners of His resurrection to accept and be comforted, otherwise He would not call His disciples brethren who have behaved evil against Him. 13, 523. The resurrection of Christ should create and work in us so that we will not be afraid from now on, recognize Christ as our brother and take comfort in our rightful inheritance 2c. 13, 527. The angels therefore come from heaven and preach the resurrection of Christ, so that the poor, frightened consciences may become aware of it, rejoice and be comforted. 13, 522. Because the angels are sent as the first preachers of the resurrection, we should conclude: the resurrection of Christ should serve us as well as his suffering 2c. 13, 520. Where the resurrection of Christ is, there must be comfort, joy and a good conscience, because there neither death, sin nor the wrath of God is found. 13, 522. Christ gives his resurrection, victory and triumph to all who believe in him; from this it follows that if we already had a hundred thousand sins, it would still be nothing. 13, 1894. The resurrection of the Lord Christ is made certain by the testimony of his opponents.
His friends, the Lord's own testimony and that of the prophets and the Scriptures. 8, 974. Both, friends and enemies, testify to the resurrection of Christ, and to such testimony comes also the work of the resurrection. 8, 974. The enemies of Christ themselves are the messengers and witnesses of the resurrection of Christ. 14, 1145. The resurrection of the Lord Jesus Christ from the dead is sufficiently proven and witnessed, even by the Lord's adversaries; it has the testimony of Pilate, of the chief priests 2c. 8, 973. The Lord Himself comes to the disciples after His resurrection, talks to them, eats and drinks with them, lets Himself be touched, felt and understood. 8, 974. St. Paul may always remember the resurrection in his greeting, because through the resurrection the Holy Spirit has been given 2c. 8, 1371. The papists, Turks, Jews and pagans who do not believe the article of Christ's resurrection must be condemned. 12, 1534. We should look at the article of the resurrection so sharply that the other sights are nothing compared to it, as if we saw nothing else in the whole heaven and earth. 13, 1876. The article of the resurrection remains and stands as it was preached by the apostles, and believed by Adam and all the fathers and saints, and shall be preached as long as the world shall stand. 8, 1213. The article of the resurrection of our Lord Christ must preserve us when death comes, yes, this article preserves the Christian church. 13, 1885. God willed that the world should bear witness to the resurrection of the dead at all times; in the first world through Enoch, in the second through Elijah, in the third through Christ. 1, 426 f. Every Christian should have before him the testimony of the holy Scriptures concerning the resurrection of the dead, and after that also of the resurrection of the Lord Christ, and base himself on it. 8, 972. We should pay attention and perceive how the article of the resurrection of the dead is formed and presented in the creatures. 8, 1311. In all creatures we see an image of our death and resurrection. 22, 1828. We should learn to ground our faith in the article of the resurrection and strengthen it with the article of God's creation and omnipotence. 8, 1285. You must believe in the resurrection of the dead as surely as God is God, for he revealed it through his Son in the Scriptures and had it preached through the apostles. 8, 1133. . Since Christ is our head, and we are his body and members, he must also raise us up through his resurrection and put us into a new, eternal life. 8, 1131. Where the article of the resurrection of the dead is gone, all others are also gone, and the whole Christ is lost. 8, 1090 f. One should not believe in the article
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If one considers this article to be certain truth, so that one leaves life and limb over it, that makes one a Christian. 8, 975. If it is certain that God cannot lie nor abandon nor deny his divinity, then the article of the resurrection of the dead must also become true. 8, 1135. Death and grave means nothing else than having taken off and thrown away an old, torn skirt, and the resurrection means having put on a beautiful, new skirt. 8, 1260. He who denies the resurrection of the dead must also deny that Christ rose from the dead, and so he has denied everything, and considers God and Christ a liar. 8, 1135. If the resurrection were not, we would have no consolation nor hope, and everything else that Christ did and suffered would be in vain. S, 969 f. The resurrection of Christ is of no use to us if we, for whose sake Christ rose from the dead, do not follow him, and just as he also rose from the dead. 8, 1318 f. The article of the resurrection has had and still has the most impetus, and is the most difficult to believe. 8, 971. That I should believe the resurrection of the flesh, that our body and soul will come together again, is not man's art and ability. 8, 1101. The article about the resurrection of the dead is clearly called: "resurrection of the flesh", that the body, which now dies, shall rise again and come to life. 8, 1218. In the resurrection God will give each one his own body; the difference between male and female will remain, as God created each one. 8, 1306. In the resurrection there will also be male and female, but not a conjugal life nor a household, but another life, a spiritual, heavenly life. 13, 2424. In the resurrection of the dead we will neither eat nor drink nor be free. 2c. 1, 135. In the resurrection we will no longer eat, drink, work, sweat, suffer hunger, thirst, hardship, but will live in God forever. 8, 1315. We have to judge ourselves according to what God says, as surely as if our resurrection from the dead had already happened 2c. 8, 1136. All things are done and accomplished, as the Scripture says, except for the article of the resurrection of the dead. 22, 1326. The epicureans among priests, nobility, burghers and peasants scoff at the resurrection and say: Do you think that one guy is in the other? 8, 1230. The whole sect of the Sadducees believed neither God nor heaven, neither resurrection of the dead nor eternal life, neither angels nor devils. 8, 972. Pabst, Cardinals 2c. are also fine,
wise, reasonable, learned people; but if there are three of them who believe the article about the resurrection of the dead, it is a lot. 8, 1092. It is unheard of that Pope Leo held a concilium in our times, in which it was first decided that one should believe in the resurrection of the dead. 22, 856. 916.
raise from the dead. God lets us see his art and omnipotence, that he will and can raise the dead, in the animals of the earth, in the fruits and in all creatures. 8, 1315. If God created the sun from nothing, he will also have so much power and strength that he can raise a dead body and bring it back to life. 9, 943. The same God who raised Christ from the dead will also raise our mortal bodies, and with us all creatures. 2c. 13, 1877. Because God has given us His Son as Savior, it is certain that as many of us as have fallen asleep in Christ will be raised to eternal life through Him on the last day. 22, 107. A Christian has no joy nor comfort, without only that life, when he hears this article, that Christ will also raise him up, and bring him from death 2c. to eternal life. 8, 1146. As Christ raised the widow's son from death, in a word, so he will also raise up his Christians at that day 2c. 13, 1330 f. Christ will raise all those who believe in him, that is, those who take comfort in his suffering and death, to eternal life on the last day. 13, 1336 f. The wicked will be raised as well as the believers, but the latter to the resurrection of life, the latter to the resurrection of judgment. 12, 2071.
Resurrection. The story of the resurrection of the young man at Nain is written so that we should believe that Christ will not stop with it, but will continue to do it. 7, 2450. We should learn to believe that Christ can and will still perform the miracle of resurrection, as he did with the young man at Nain. 7, 2450.
ascend. The saying: "You ascended" indicates that Christ was not taken up to heaven alone, like Enoch, Elijah 2c., but that he ascended in his own power. 12, 1899.
annul. It is of no use against Carlstadt that we believe, confess, testify, and prove by deed how we do not consider the sacrament a sacrifice, because we are still repealing it. 20, 192. The pope breaks the freedom by strictly commanding that the sacrament be repealed, and whoever lets it go shall sin.
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crament, and shall sin whoever does it. 20, 184.
Lifting up, that. The lifting up of the sacrament, wearing plates, putting on chasubles and albums 2c. is an action that God has neither commanded nor forbidden, therefore it should be free. 20, 186. Even the papists have never been so mad or of the opinion that they sacrificed the Sacrament by lifting it up, although they otherwise consider it a sacrifice. 20, 192. No man on earth calls lifting up a sacrifice, except this spirit of Carlstadt, who invents such and tries to interpret it for us, because he does not know how to write anything else. 20, 193. Luther says: Although I reserve the right to deny the abolition of the sacrament, I will not do it now in defiance and against the spirit of enthusiasm 2c. 20, 189.
to receive. In our so very evil and corrupt times, it is not easy to accept someone unless he brings testimony from pious people. 1, 1720.
Sedition. The pagans have called sedition crimen laesae Majestatis, such a vice, since one offends against the majesty. 8, 907. No sedition is right, however right it may be, and more harm than good always follows from it. 10, 366. No misdeed on earth is equal to sedition; other misdeeds are individual pieces, sedition is a deluge of all misdeeds. 16, 95 f. There are two kinds of sedition: a physical sedition, which goes against the proper authorities, and a spiritual sedition, which does no harm to the temporal government. 8, 910. The devil would like to have a physical rebellion, and this spiritual rebellion to be disgraced and prevented. 10, 369. Whoever wants to teach Christ to be our righteousness must immediately hear that he is a harmful man who disrupts everything and causes turmoil. 9, 689. We are peaceable people, live and keep peace, teach peace and ask for peace, but our gospel does not go without turmoil. 8, 910. We preach the gospel and a riot arises; not that the children are disobedient to their parents, nor the subjects to the authorities, but that one believes differently than the other. 8, 911. With the name of riot, the papists want to frighten and trap all the world, so that no one should either punish them with preaching or defend themselves with their fist. 16, 1632. The gospel is accused of being seditious doctrine, but it is not, but the devil causes sedition because he does not like pure doctrine, which destroys his kingdom. 22, 1073. At Wittenberg and where Luther preaches, there has been no uproar, and yet blasphemers
the papists, that his teaching is seditious. 16, 358. The gospel is Christ's regiment, which arouses sedition; not worldly, but spiritual sedition, so that the hearts believe differently. 8, 911. Christ himself has already started a rebellion with his mouth, which will be too difficult for the pope; let us follow it and continue. 10, 368. St. Stephen caused a serious uproar among the Jews, since he did nothing evil, but only good and spoke what they could not tolerate. 7, 105 f. It is not the fault of the Christians, nor of the word, but of the world, of the flesh and of the devil, who do not want to hear the word of peace, but seek to eradicate it. 7, 105. God attributes all that is stirred up to the word, not to those who teach it. 4, 1781. Our adversaries say: The gospel thou shalt not preach, our false doctrine and shameful life thou shalt not punish 2c., for out of it comes sedition. 8, 949. In the sedition of the peasants there was not a few priests or monks, not a few bishops, powerful as he was, who would have had only a scintilla of heartiness. 6, 351.
Rebel. That is, a rebel who does not want to suffer the authorities and the law, but attacks them and fights against them and wants to suppress them and be their own ruler. 16, 1632. An insurrectionist is not only a man's killer and murderer, but also the murderer of a whole country and kingdom. 13, 1792. There is no patience or mercy against rebels; it is the time of sword and wrath and not the time of mercy. 16, 75 A rebel does not teach to suffer, nor to risk life and property; he teaches not to yield to authority, especially to tyrants. 19, 1830. If Christ had to suffer the judgment of the world that he was a rebel, it will not overrule us, and we must suffer it. 8, 950. If our adversaries cannot go any further, they say we are rebels, and with that title we are burned. 8, 907. We cannot be rebels, because we do not burn, behead and chase away anyone, but the papists do this to ours. 8, 948. We can prove by fact that not we, but the papists are rebels, because they have the sword, but we strangle no one with the sword, but preach the truth. 8, 949 f.
seditious. In our time, our adversaries cannot complain and denigrate our gospel more highly than to say that it is seditious. 8:907. The papists would gladly interpret that the gospel is seditious.
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Because it teaches what they do not like to hear. 8, 949. The gospel of Christ is always called in the world as if it were seditious, because the devil and the world stir up sedition against it. 8, 949. Our princes now say that our doctrine is seditious. Yes, right; but you must understand it right: Our doctrine suffers sedition, but does not cause sedition. 8, 948. Luther's letter to the princes of Saxony on the seditious spirit. 16, 4. We should not become fainthearted when we are accused with our king and his teaching, as if we were rebellious. 6, 122. Christ is called seditious, not that he is to blame for it, but because the world is annoyed with him and therefore begins to stir up sedition. 5, 122. This is what is called seditious, when one punishes the lords with God's word, and does not let them do freely what they want 2c. 14, 1427. If the rebellious spirits want to do more than fence with the word, they also want to break and strike with their fists, so the princes should take hold. 16, 14.
Seditionist, one. A murderer does a criminal wickedness and lets the punishment remain; a rebel wants to have a free unpunishable wickedness and attacks the punishment himself. 16, 96. Christian authorities should strike quickly at the rebels, regardless of whether they hit the guilty or the innocent. 16, 98.
Eyes. Redness of the eyes is shameful and is an infirmity or defect in the eyes. Those who are always mad and full get red eyes. 2, 1986. The wandering of the eyes is a sign of a woman who has either already fallen or of one who can easily be brought down. 3, 1306.
Lust for the eyes. I believe, says Luther, that the lust of the eyes is understood especially as avarice, for the eyes get full of other things, but they do not get full of collecting money. 9, 1432.
Augsburg, Preachers and Council. The preachers at Augsburg write in which they show how far they and the preachers at Strasbourg agree with Luther on the subject of the Lord's Supper. 17, 2035 ff. Luther's letter to the Augsburg council that their preachers, who are not pure in the doctrine of the Lord's Supper, but Zwinglian, falsely adorn their doctrine with Luther's name. 17, 2033. Luther's letter to the Augsburg councilors that he did not want them to tell him the doctrine of their preachers, but that they were idle with the boasting of his name. 17, 2046. Luther's letter to the ministry at Augsburg, which was sent from Augsburg to Witten.
berg (Caspar Huberinus and 1). Gereon). 17, 2069: The Augsburg council expresses its joy over the concordia work that has been accomplished. 21b, 2002. Luther testifies to the preachers of Augsburg his satisfaction about the willingness with which they signed the Concordia. 21b, 2087. Luther expresses his joy to the Augsburg Räch about the acceptance of the Concordia on the part of the Augsburgers. 21b, 2087 f. Augsburg is divided into six sects; only Johann Frosch and Stephan Agricola still stand brave and true in Christ. 17, 2226. Luther writes to M. Johann Förster about the unity that is not held particularly well in Augsburg and the disturbances that are to be feared from there. 21V, 2088 f.
Luther is warned not to go to Augsburg (1518) because assassins are lurking about him; but he is confident. 15, 2377. Pusillanimous people tried to dissuade Luther from the journey to Augsburg (for interrogation before Cajetan); but he remains firm. 21a, 113. Luther arrived in Augsburg on October 7, 1518. On the third day thereafter, he has not yet seen the legate, although he had reported his arrival. 15, 2413. Luther sought dangers and evils through his journey to Augsburg (1518) almost to the point of trying God. 15, 2420. Of the Augsburg actions between Cajetan, the Elector of Saxony, and Luther. 15, 522 ff. At the Imperial Diet of Augsburg in 1518, Archbishop Albrecht of Mainz was invested with the dignity of cardinal; the emperor received a sword and hat from the pope. 15, 526 Of the edicts issued at the Diet of Augsburg in 1518 and of the imperial treaty. 15, 482 ff.
Augsburg, Reichstag zu, 1525. Abschied des Reichstags zu Augsburg zu Ende 1525, darin der Nürnbergische wiederholt ist. 16, 184.
At the Diet of Augsburg, the best and the worst of our opponents had to say that our doctrine was not contrary to any article of faith. 7, 2463. At the Diet of Augsburg, our adversary himself had to freely confess that our doctrine was just and good, and not contrary to any article of the Christian faith. 7, 2453. At the Diet of Augsburg, our adversary himself confessed that the writing we delivered was not contrary to the articles of faith. 5, 1058. At the Diet of Augsburg, many of our opponents themselves confessed that our doctrine was the true holy Scripture, and that it could not be refuted by Scripture. 16, 1643 The papal theologians, questioned by their princes anno 30,
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whether the Augsburg Confession could be refuted with the Scriptures, answered: No, but with the Fathers and Conciliar. 17, 1119. Luther assumes that restitution will be demanded from the Protestants; but it would be enough if the opponents only confessed that no article of faith had been violated by the Augsburg Confession. 21a, 1522: Spalatin's account of what happened at the Diet of Augsburg in 1530. 21b, 3267 ff. In order to spread the gospel, God willed that the Diet of Augsburg be held in 1530. There the adversaries had to confess that our confession was right and true. 22, 1376. At the Diet of Augsburg, each bishop brought with him as many devils as a dog has fleas on St. John's Day, but God sent many more good angels there as well. 10, 1055. At the Imperial Diet of Augsburg in 1530, the papists wanted to gather together goods and blood, and since then they have left no stone unturned to destroy us to the ground. 2c. 17, 1402. God's promise: "Thou art mine" has made all attempts of the adversaries fruitless, also the last Diet of Augsburg 2c. 6, 524. At the Diet of Augsburg, they even wanted to suppress the Lutheran doctrine and exterminate us. 8, 64: If we confess our doctrine to the papists, who ask about it, in the most simple and faithful way, as we did at the Diet of Augsburg, the cry goes up in force: "Heretics, heretics! 13, 390. A year ago, at the Diet of Augsburg, it was decided that they would quickly exterminate us, but when our confession was read, many of them fell back. 8, 107. A year ago, this was the council of Augsburg, that it should now be all in blood with the Lutherans, but the mocking has all become a mockery. 8, 63: At the Diet of Augsburg in 1530, the greatest and most powerful leaders in Christendom wanted to destroy Christ's word, but they had to let it go. 22, 324. At the Diet of Augsburg in 1530, the papists boasted and rejoiced as if they were sure they had the game in their hands. 8, 18. At the Diet of Augsburg, the papists said: There are two cities and five princes, judged by reason and thought they had us in the bag. 2c. 8, 21. Luther feared that the Diet of Augsburg, as it had an evil beginning, would also have an evil end. 16, 750 f. At the Diet of Augsburg, our cause seemed to be completely lost because the princes were so unanimous, and yet we enjoy the peace we desire. 4, 1876 At the Diet of Augsburg, the
burg, it seemed as if the adversaries were oppressing us. 4, 2016. God confronted the devil's fowlers at Augsburg through the leniency and kindness of the emperor, broke the rope and freed us. 4, 1868. It was thought that we perished at Augsburg (in 1530), but there we rose the most. 5, 369: At this Diet of Augsburg, which was nothing but darkness, the darkness became light before us. 6, 518. At the Diet of Augsburg, so much was done and arranged that on our side, as far as the matter relates to God, there is grace, and on their side, there is wrath. 7, 2453. The Chancellor Brück and the Landgrave of Hesse are concerned that it would not be advisable for the Elector John to attend the Diet of Augsburg in person. 16, 632 ff. The Elector John's letter to several noblemen on how to dress and equip themselves as his companions for the Diet of Augsburg. 16, 661. List of the persons whom the Elector of Saxony took with him to the Diet of Augsburg. 16, 659. Letter of escort from the city of Augsburg to the Elector of Saxony for the Diet of Augsburg, in which Luther is excluded. 16, 658. Elector John has 250 horses with him at Augsburg, has consumed a large sum, and has had to borrow 12,000 florins. 16, 943. Luther consoles Elector John of Saxony in Augsburg with the fact that he has a paradise in his country through the word of God 2c. 16, 690 ff. Emperor Carl V. sends envoys to request Elector John and the Elector Prince to come to him for a private discussion before the beginning of the Imperial Diet in Augsburg. 16, 695. Elector John of Saxony refuses to meet privately with the Emperor before the Diet in Augsburg. 16, 698 ff. The Elector John gives Luthern secret news of the delegation that the Emperor has sent to him before the Diet of Augsburg. 16, 707. What advice Luther gives the Elector in the event that it is demanded at Augsburg that the Emperor be the judge. 16, 816. Luther reports to Nicolaus Hausmann that he is traveling to Coburg with the prince who is going to the Diet in Augsburg. 16, 664. Luther's exhortation to the clergy, assembled at the Diet of Augsburg. 16, 945 ff. Jonas reports on the reception of Luther's "Admonition to the Clergy" 2c. at Augsburg. 21a, 1477 ff. The short conception of the ^Protestant and the Opposite Doctrine, written by Melanchthon at Augsburg and given to the emperor's secretary, Valdesius. 16, 754. Emperor Carl V's invitation to the
110Augsburg , Reichstag zu, 1530. 111
Description of the journey of Emperor Carl V. from Insbruck to the Imperial Diet in Augsburg and his entry there. 16, 708 ff. List of the princes, princes and estates who appeared at the Imperial Diet in Augsburg in 1530. 16, 727. Six Cardinals were at the Diet of Augsburg, as well as many theologians and Spanish bishops. 16, 819. List of the papal theologians who were present at the Diet of Augsburg. 16, 887. List of the persons appointed to the Augsburg Committee. 16, 1376 Jonas reports on the pompous entry of the Emperor to the Imperial Diet in Augsburg. 21a, 1482 f. Spalatin sends Luther the history of the pageantry at the Emperor's entry to the Imperial Diet in Augsburg. 21a, 1485 Jonas sends Luther the printed description of the Emperor's entry into the Imperial Diet in Augsburg. 21a, 1501: The first thing the Emperor did at the Diet in Augsburg was to command the Protestant princes that their preachers refrain from preaching. 21a, 1484. At the Diet of Augsburg, the emperor ordered the cessation of all preaching on both sides. 21a, 1485 Causes why the Elector of Saxony could not agree to stop the preaching of the Gospel at Augsburg during the Diet. 16, 704 f. Melanchthon reports to Luther that immediately after his arrival in Augsburg, the emperor requested that the sermons be stopped. Finally, both parts put down the sermons. 16, 734. The emperor had preaching banned in the city of Augsburg during the Diet, and announced such a ban in all streets by a servant. 16, 753. The Protestant princes at the Diet of Augsburg indicate in writing to the Emperor why they cannot attend the Corpus Christi procession, nor can they stop preaching. 16, 738 ff. Several objections as to whether one should refrain from preaching in Augsburg if the emperor so desired; likewise from eating meat and from participating in the Corpus Christi feast. 16, 670 ff. Speech of the Papal Nuncio, Vincentius Pimpinellus, at the opening of the Imperial Diet at Augsburg. 16, 770 ff.' Speech by Count Palatine Frederick on the matters to be discussed at the Diet of Augsburg. 16, 789 ff. Speech of the legate Laurentius Campegius to the imperial estates at Augsburg and the answer of the archbishop at Mainz. 16, 801 ff. Of the conversation held in the learned committee of the Six at the Imperial Diet at Augsburg. 16, 1434 ff. There are no other members of the committee of the Six at the Diet of Augsburg,
16, 1449. The Nurembergers complain that in the religious negotiations at the Diet of Augsburg, too much was allowed to the papists by the Protestants. 16, 1462 ff. The people of Nuremberg give the Protestants to understand that if at the Diet of Augsburg something were approved that was not strictly founded in Scripture, Luther would not remain silent, but would write and preach against it. 16, 1468. The papists at Augsburg wanted to let both forms of custom be right for us, if we also wanted to let one form of custom be right. 10, 1953: D. Joh. Eck's concerns about the articles of the Augsburg Confession. 16, 1368. List of the writings that some papist doctors presented to the emperor against Luther at the Diet of Augsburg. 16, 944. What the Lutherans answered Duke Henry of Brunswick at the Diet of Augsburg, when he demanded that the monasteries be restituted. 2c. 16, 1460 ff. Luther complains about the silence of his friends in Augsburg. 21a, 1467. 1470. Jonas explains at length why he and the friends in Augsburg cannot be blamed for Luther not receiving letters. 21a, 1472 f. Luther writes to his comrades in office at Augsburg that they should remove themselves from the Imperial Diet, that they had gained enough by lecturing the Confession; nothing could be expected from the refutation of the opponents. 21a, 1518 f. Luther awaits the return of his friends from Augsburg, as demanded by his letter. 21a, 1520 Luther testifies to Jonas of his good courage regarding the outcome of the matter at the Diet of Augsburg and gives vent to his displeasure with the enemies. 21a, 1525 ff. Luther expresses his displeasure to Agricola about the nonsensical behavior of the adversaries at the Diet of Augsburg. 21a, 1528 f. Melanchthon writes to Luther from Augsburg that the conditions set by the adversaries had not been accepted. 21a, 1561: Since the Elector of Brandenburg proclaimed that our confession was refuted by the Scriptures, ours publicly contradicted it. 16, 1639. The Augsburg Edict has been changed five times, and many people have worked on it, but it has not yet gained a reputation that would suit it. 16, 1669: It is an arch-malicious trick of the papists that in the Augsburg Edict they have included various articles that do not concern us in many respects, but only that they denigrate us. 16, 1669. The authors of the Augsburg Edict can be found in the Evange-
112Augsburg Confession - Augustine. 113
Both canons, clothes, and all kinds of mass merchandising are listed in the book. 16, 1682. At Augsburg, at the Imperial Diet, the papists saw in the Gospels that masses should be bought and sold, sacrificed to God, and that souls should be bought out of purgatory. 2c. 16, 1683. It is not a word of the Augsburg Edict, it has the gloss in it: Pfaffen sind nie gut gewest. The word transfigures all letters of this edict. 16, 1688 The Augsburg Edict condemns our doctrine and threatens to take life, limb, property and everything. 16, 1713: The Landgrave asks Luther to send out a letter to all believers, admonishing them not to follow the Reichstag Edict at Augsburg. 21a, 1580 ff. Luther informs the Landgrave that he would have intended to write about the Augsburg agreement even without the Landgrave's request. 21a, 1586.
Augsburg Confession. The Elector's order to Luther, Pomeranus, Jonas and Melanchthon to prepare a list of the disputed doctrinal articles for the Diet of Augsburg. 2c. 16, 635. An extract from the copy of the Augsburg Confession that Spalatin wrote in his own hand at Augsburg. 16, 653. Luther answers the Elector with respect to the Augsburg Confession that he knows nothing to change about it; because of the sermons, one must submit to the Emperor. 16, 657. Luther expresses his joy that the Augsburg Confession was read at the Imperial Diet. 16, 815. Through the written confession, which has been delivered at Augsburg, more has been preached than perhaps ten preachers could have done otherwise. 16, 815. By the Augsburg Confession, the Elector of Saxony, along with other princes and lords, preaches freely under their noses before the Emperor and the entire Empire. 16, 815. In response to the Emperor's question whether they would be willing to hand over more articles than those contained in the Augsburg Confession, the theologians advise them to reject this. 16, 891. The protesting estates declare to the imperial commissioners that they do not want to hand over more articles, but leave it at the Augsburg Confession. 16, 892. Luther writes to Melanchthon that he likes the Augsburg Confession very much after having read it carefully. 16, 913. Through the public and glorious confession at Augsburg, Christ is proclaimed aloud, so that they cannot boast that we have fled or have concealed our faith. 16, 928. How difficult it was to obtain the public reading of the Augsburg Confession from the Emperor. 16, 825 f. The Emperor's
The Landgrave of Hesse insisted that the articles of the Augsburg Confession be read aloud before the Emperor and the imperial estates on June 25, 1530. 16, 826. The Landgrave of Hesse mainly insisted that the articles of the Augsburg Confession be read aloud and clearly before the emperor and the imperial estates. 16, 818. Melanchthon reports to Luther on the attacks of the opposing party after the reading of the Augsburg Confession. 16, 886. The Augsburg Confession or Confession of the Faith of Several Princes and Cities, Delivered to the Imperial Majesty at Augsburg. 16, 831 ff. The Chancellor D. Christian Beier read the Augsburg Confession so loudly and clearly that it was heard not only in the hall, but also down in the courtyard. 16, 876. Luther reports to Hausmann about the reading and signing of the Augsburg Confession. 16, 882. The reading of the Augsburg Confession took place before about 200 people; it lasted two hours. The emperor was very attentive during it. 16, 883. The Emperor had the Augsburg Confession translated into Italian and French by Alphonsus Waldez and Alexander Schweiß. 16, 884. The Bishop of Augsburg is said to have said among good friends after the reading of the Augsburg Confession: It is the purest truth; we cannot deny it. 16, 883.
Augusta, Joh. Luther exhorts Johann Augusta and the Bohemian brethren that they may persevere with us in the fellowship of the Spirit and of doctrine. 21b, 2793.
Augustinians. The Augustinians at Wittenberg were the first of all who began to abolish the abuse of the masses in their collection. 19, 1068. The Augustinians, Franciscans, Dominicans have lost Christ because they want to become blessed by their rule and their vows. 6, 749.
Augustine. Augustine lived almost nine years in the error of Manichaeus. 5, 753. St. Augustine spent nine whole years in the blasphemous heresy of the Manichaeans, but was saved from it by the diligent prayer of his mother Monica. 7, 1660. St. Augustine's mother asked God that her son be converted. But whatever she did, it would not happen until our Lord God came and made him a light of the Church. 22, 529. St. Augustine, through the prayer of his mother, became not only a Christian, but a teacher over all teachers in Christendom 2c. 10, 733. St. Augustine was appointed bishop at Hippo in Africa, without any bribing, greasing and other gimmicks. 13, 1028. St. Valerius, bishop at Hippo,
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St. Augustine had preached for himself before he became bishop. 19, 722. St. Augustine would rather have remained a disciple than teach others, but he had to come forward and preach to the congregation. That is why he was the best doctor in his time. 7, 830. St. Augustine, who became bishop after the death of Valerius, did not have a larger parish than our parish in Wittenberg. 19, 1268. St. Augustine had more trouble and work to arrange himself from the Fathers' writings than with the heretics. 22, 1394. Augustine complains in the books of his Confessions that he was miserably afflicted in the midst of love affairs. 5, 1403. St. Augustine also complains vehemently about his shameful dreams and other evil thoughts. 7, 1839. St. Augustine says: There is no sin that one man has committed that another could not also commit. 9, 733. In his Confessions, St. Augustine confesses that reading the lives of saints contributed much to his conversion. 12, 1946. In a letter to Jerome, St. Augustine puts one of his sayings: that only the holy Scriptures should not be held in error. 13, 1976. St. Augustine teaches that one should not believe anyone unless he can prove his doctrine from Scripture or by an acceptable reasonable cause. 8, 1358. Augustine says: All books except the holy scripture I read in such a way that I believe them only if they prove it to me with the scripture or with bright reason. 18, 894 f. St. Augustine agrees with Cyprian that all bishops are equal. 18, 804. Augustine says of Cyprian: His exceedingly beautiful confession of Christ swallowed up his error of rebaptism. 6, 200. St. Augustine writes to St. Jerome: "I do not hope that you would have kept your books like the books of the apostles and prophets. 16, 2161. St. Augustine says that he was not a little moved to believe in Christ by the fact that the Holy Scriptures were given such a great prestige by God, that they enjoyed such a great prestige in the whole world. 18, 868. St. Augustine did not understand this article, which the Sophists teach that the following foreign works make the blessed, different in God, blessed. 18, 887. St. Augustine taught righteously and purely, and submitted his books to the holy Scriptures with Christian humility. 22, 1397. St. Augustine writes that he does not believe any teacher, unless he proves his doctrine with Scripture or sound reason. 18, 1295. St. Augustine, who was the most learned and eloquent among the bishops of Africa, kept, as a younger one, his subordinate position. 14, 385. Augusti
nus is a prince in heaven, so Quadratus, Irenaeus and others are also princes and counts; so are we who teach the Gospel. 5, 469. St. Augustine was not under the bishop of Rome, much less under the soul-murderer and world-eater, the pope. 17, 1083. St. Augustine proves against Felix that everything was fulfilled and written by the apostles, what the promised Holy Spirit should teach. 18, 1299. It is a great consolation to find that such great men as Augustine and Hilarius have at times erred. 1, 148. In St. Augustine's books one finds many sayings which flesh and blood has spoken. 13, 1976. In his book de meritis etc., St. Augustine asserted that Holy Communion must be administered even to infants born now. 9, 1636. St. Augustine was a new theologian, and thought much of the sacraments, and not so much of the Word. 7, 2131. The books Confessionum, in which St. Augustine makes his confession, teach nothing, but only incite and provoke, have only examples, but are nothing. 22, 1405. St. Augustine made a bad gloss: A regent should not humble himself too much 2c. Not everything is perfect even in the saints. 11, 1685. Also Augustine, Jerome 2c. have plunged into it when any question of law or external order has been put to them, nor do the papists carry it against us. 11, 1881. When the papists read Augustine, who ascribes everything to grace, they say that he went too far in speaking; therefore the Roman Church did not accept Augustine. 9, 1489. St. Augustine does not want his writings to be held if they do not agree with the holy Scriptures. 22, 1007. Augustine wants to have Scripture in his own and all other books. 5, 336 f. St. Augustine has been almost the only right teacher of the Church after the apostles and first fathers of the Church. 14, 168. St. Augustine is the first and almost the only one who wants to be uncaptured by all fathers and holy books, and subject to the holy Scriptures alone. 14, 434. Holy Christianity has no better teacher after the apostles than St. Augustine. 20, 850. Augustine has been the best interpreter of the Scriptures before all others. 22, 1892. According to the Holy Scriptures, there is no teacher in the Church who can be compared to Augustine in Christian scholarship. 14, 186. Augustine would not have been different from Jerome and Origen, if the Pelagians had not driven him to defend righteousness by faith. 14, 168. Since St. Augustine preached the article of forgiveness of sins and praised God's grace highly.
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The Pelagians blamed him for making people lazy and lazy, so that they would not do good works. 13, 2005. Augustine had a lot of work in the fight with many opponents, such as the Pelagians, the Donatists, Manichaeans and others. 1, 260. If Augustine had not had to quarrel with the Pelagians, he would not have understood that the saints also felt the flesh, as well as Origen and Jerome. 9, 1192. Augustine therefore became an excellent teacher, that the Pelagians, the heretics who defended free will, attacked him hard, that he had to defend himself vigorously. 22, 1405. Augustine became great through the dispute with the Pelagians, and a faithful defender of grace. 22, 1810. In Augustine one finds little of faith, in Jerome nothing at all. None of the ancient teachers is pure and. sincere, that ^he taught the pure faith. 9, 1504. Augustine wrote nothing perceptive about the faith, except where he argues against the Pelagians; they woke him up and made him a man. 22, 1392. The best books in Augustine are the Hypognosticon and the Controversy with the Pelagians. 22, 1894. Augustine's De civitate Dei gives, as it were, an interpretation over Horace, Tibull and Properz, for he enumerates so many vices of the Romans, also so many idols. 22, 1892. Augustine says: "If I am not praised, it is dangerous; but if I am praised, I am in danger. How it is done now, it will not be good. 7, 1083. Augustine speaks in the words: "I did not believe the gospel" 2c. more to convict the heretics and to prove the Catholic faith than of his own faith. 18, 868. How the words of Augustine are to be understood: "I did not believe the Gospel if I was not moved by the reputation of the Church." 19, 1365 f. St. Augustine says: "I did not believe the Gospel" 2c. against the Manichaeans: "I do not believe you because you are heretics; but the Church, the bride of Christ, cannot err, I agree with her. 22, 1393. The poor, lowly parish priest at Hippo, St. Augustine, taught more than all the Concilio. 16, 2258. Augustine, Hilarius and other strangers have rendered exceedingly great services to the Church. 6, 781. Luther said that among the Fathers Augustine and Hilarius wrote most clearly, but the others were to be read with very great care. 22, 1394. St. Augustine, bishop in the small city of Hippo, did more for the church than all the popes melted from one house. 17, 1082 f. There is a great difference in vividness of presentation between Augustine and Jerome. 4, 1804 f. The book of St. Augustine, "Of the Spirit and the Letter", convicts the papists of being the inventors of new doctrines, which they have introduced alongside the old doctrine presented by the apostles. 14, 184. The papists have fabricated that Augustine led a monastic life to embellish and defend their errors. 22, 1395. Augustine was a monk just as Jerome was a cardinal; they had to serve the pope's lug. 22, 1930. If St. Augustine had written nothing else but his rule, one would have to say that he was an excellent wise man. 16, 2255. St. Augustine has in his rule these words: You should not all be held equal, or put equal burdens on you, because you are not all equally strong. 2, 1879. Which are the best sayings in Augustine. 22, 1405. Augustine says: We are all blind and our light and enlightenment is from One alone, Christ, our pious, faithful God. 12, 1306. Augustine says: We are blind from Adam's birth, and this blindness cannot be taken away by anyone but Christ. 12, 1312. Augustine writes: in answer to the question what God had done before the world began, one answered that God had built hell for those who inquired into foolish things. 1, 13. Augustine does not teach as foolishly as the Carthusians, but says: One should not clothe, feed and govern everyone in the same way, because not all are equally strong. 1, 847. Augustine says: Honor God among yourselves; for the word of the Lord Christ does not lie: "You have done to me what you did to one of the least of these." 1, 1145. It strengthens Luther that Augustine, Hilarius, Cyril and Ambrose also say that we are justified by faith alone, although their testimony is more rhetorical than dialectical. 1, 1153. Augustine said: he reads the previous fathers' books in such a way that he does not believe them unless they agree with Scripture. 1, 1316. Augustine has a glorious saying: Woe to the life of men, however good and praiseworthy it may be, where it is judged without God's grace and mercy. 1, 1346. Augustine confesses that he laughed at the history of Isaac and the other fathers when he was still a Manichaean, because he only saw from the common state. 2, 19. Augustine teaches clearer and more distinctly and interprets the Scriptures better than Ambrose; therefore it is more useful to read Augustine than Ambrose. 2, 79. Augustine spoke wisely: Dear brothers, you do not all have to bear the same burden, because you are not all equally strong. 2, 512. Augustine says: Even though we believe in
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If we believe in God, we should nevertheless do what is to be done, so that it does not appear as if we are tempting God. 2, 764^ Augustine says: Herod, with all his power and greatest ability, could not have done more good to the children than by killing them. 2, 1150. Augustine says beautifully, gloriously, and holy: God is so good that he will not let evil happen if he cannot take good from it. 2, 1700. Augustine rightly said: What God does against the creature, all three persons do without distinction. 2, 1868. Augustine says: We know that we are what we are by the grace of God. We know that we are creatures by God's goodness, not by merit 2c. 2, 1961. Augustine is of the opinion that at creation everything stood in an instant as we see it now. 3, 20. Augustine agonized a lot about whether the three persons in the Godhead were indicated in the words of creation. 3, 28. Augustine agonized in vain over the words Gen. 2, 4-6. 3, 58. Augustine acted wisely in the interpretation of Gen. 2, 8-14. 3, 62. Augustine, deceived by someone, meant that "Sech" means resurrection. 3, 126. Augustine, before he became a Christian, considered the Fathers' Histories foolish and mocking. 3, 389. At the end of his life, Augustine forgot that he had ever done anything good. 3, 490. Augustine says: The serpent did not understand what the devil spoke through his tongue and mouth. 3, 652. Augustine says: The works of the first commandment are to believe, hope and love. 3, 1070. St. Augustine says: The whole world is a corrupt multitude; therefore, no one can be justified other than by the pure grace of Christ. 3, 1186. St. Augustine says: All commandments are fulfilled when we are forgiven for what we do not do. 3, 1190. St. Augustine says: The will to fulfill God's commandments is love. 3, 1204 f. St. Augustine punished a certain Editia because she had taken off her woman's clothes and put on widow's garments against the will of her husband. 3, 1232. St. Augustine sets six steps in the fifth commandment. 3, 1255. St. Augustine rightly says that the worship and service of God consists in faith, hope and love. 3, 1264. St. Augustine says that it is not at all Christian to engage in antics with friends. 3, 1305. Augustine tells of Alipius, who was led to the play against his will. 3, 1306. St. Augustine says that under the name adulterer is understood all carnal and unchaste desire. 3, 1285. St. Augustine calls sensuality a serpent because it is slippery. 3, 1308. Augustine says:
Do not say that you have chaste hearts when you have unchaste eyes. 3, 1309. St. Augustine distinguishes a threefold lie: the joke lie, the white lie and the harmful lie. 3, 1332. Augustine, Bernard, Jerome and others have founded orders and rules against the true faith, and would be damned if they had not repented. 3, 1476 f. Augustine says that one should by no means make use of white lies, but tell the truth as far as one can, in other words. 3, 1333. St. Augustine says: There is no sin that one man has done which another man could not do, since we are all corrupted and cursed by the first sin of Adam. 3, 1603. St. Augustine, as the Jews scoff, sometimes does not have the right understanding of the letters and words in Hebrew, but he has the understanding of the fathers and the apostles. 3, 1883. Augustine says: We always find that those endure greater tortures who inflict them than those who seem to suffer them. 4, 598. Augustine says well: You have commanded, O Lord, that the man who is not satisfied with his own should have a troubled heart as punishment. 5, 1381. Augustine says: I may be troubled, but I will not despair, for I will remember the wounds of the Lord. 6, 190. Augustine comforted himself with these words in his death throes: "I will be troubled, but I will not be disgraced, because I will remember the wounds of Christ. 14, 409. Since St. Augustine was about to die, he prayed the seven penitential psalms. 22, 1318.
Augustus. The emperor Augustus always preferred peace to war and said that war was like a golden fishhook. 3, 1550. Augustus said that he had laid such foundations for the state that he hoped it would always exist; but the descendants soon overthrew everything. 5, 1418.
Auner. Luther recommends Matthias Auner, citizen of Schmiedeberg, to Melanchthon. 21a, 1546.
elect. These are chosen people who are pleasing to God, who hear the gospel diligently, believe in Christ, prove their faith with fruit, and suffer for it 2c. 13, 201. Few are chosen, that is, few hold to the gospel in such a way that God is pleased with them. 13, 201. God still sustains the world today and does it good for the sake of the elect. 12, 1879. Paul does not urge and drive us with commandments and laws, but provokes us by reminding us of the unspeakable graces of God, by calling us elect, saints and beloved. 12, 381. It is not for us
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We are not commanded to ask beforehand whether we are elect, but it is enough for us to know that he who perseveres in his repentance and faith to the end is certainly elect. 10, 1709. Those whom Paul calls elect, dear saints, are not therefore unholy nor rejected, whether they lack humility, meekness and mercy 2c. 12, 386. The priest of Kahla holds this opinion of the elect, that they remain righteous and keep the Holy Spirit, even if they fall into public sin. 10, 1711. The deeper God presses the elect, the higher he wants to lift them up and see them rise. 3, 600. Adam and Eve, who were chosen, lost their holiness and the Holy Spirit, and if they had not been raised again, they would have remained in eternal damnation. 10, 1708. The elect can be deceived, but finally they come out again before they leave this pit of misery. 7, 1323. Even if we admit that some of the elect would have been in error their whole life, they still came back to the right way before their death. 18, 1736.
sweep out. What is left of the old nature in Christians is not imputed to them, because faith is there and they are constantly at work to sweep it out. 12, 483. When a man believes and is baptized, all his sins are forgiven; but after that, through multiple crosses and deaths, sin must be swept out as long as he lives. 11, 1930.
Sweeping out. Pardon of Sins Makes Sweeping Out of Sins, Tries a Faithful Christian or Kingdom Companion of the Kingdom of Heaven. 11, 1937.
Exit. Christ's going forth is from eternity, that is, it was before time, day and hour. 13, 131. The prophet calls it an exit, and the scribes themselves interpret it as going out of Bethlehem means that this child should be born in Bethlehem. 10, 1161.
Going out. Going out often means as much as being born. 13, 1367.
interpret. Interpretation is certainly an art, because often we cannot translate the understood meaning appropriately. 22, 1922. No one will interpret the 51st Psalm except Paul, and it is impossible to interpret all the main passages of Scripture without the knowledge of Christ. 22, 1968 It is not proper to interpret the words of God, if they are the same everywhere, now in one place and then in another place. 10, 1580. The holy teachers have to interpret the wise Scriptures, that they take bright, clear sayings,
and thus make the dark, wavering sayings clear. 20, 856. This is the way of interpreting the Scriptures: they take a dark, shaky word from a text that pleases their conceit and leave out what is written next to it 2c. 20, 856. Wanting to interpret a clear and certain passage of Scripture by comparing it with others, that is mocking the truth in an unworthy way 2c. 20, 327. 20, 327. A doubtful and dark passage of Scripture must be interpreted by a clear and certain one. 20, 327.
Interpretation. The interpretation of the Old Testament must everywhere be taken from the New. 6, 1234. Luther's rule for the interpretation of Scripture: One should let the words in Scripture stand for what they say according to their nature, and not give any other interpretation unless a public article of faith compels it. 20, 1003. Luther used to consider primarily whether the interpretation of a sentence rhymed with the faith and was in accordance with it. 2, 1380.
Exploitation. One should beware of the excessive exploitation of one's neighbor. 3, 1564.
align. You are foolish if you fail to align everything, or, on the other hand, if you fail to despair of everything. 5, 1509.
Lepers. Of course, lepers cannot speak aloud, which is why they have to use the cot or the clappers. 11, 1574. In the flesh of the leper, everything is almost dead and dead, without him being violently provoked to fornication. 1, 75.
Spies. Luther and Bugenhagen report to the Elector that they have also been warned by others about the spies of the Bishop of Mainz. 21b, 2599. The Elector has been told that some spies have been ordered to Wittenberg by the bishop of Mainz 2c. to report to Regensburg. 21b, 2598.
external. If I do not grasp God through external things, then I cannot meet him. 3, 1694. If one also says to the enthusiasts: Here is not a vain external thing, but put into words: "This is my body" 2c., they do not listen, but cry out: External things are of no use. 20, 879. The devil with his enthusiasts is so hostile to the word that he always wants to separate it from the external thing, but God wants it undivided. 20, 879. External things without God's word are of no use, as the laws of the pope are, but external things, taken with God's word, are salvation and blessedness. 20, 879.
express. Christ has expressed Himself to the divine form, that is, He has expressed His divine
122Averrois - Ban. 123
He did not use force, nor did he let his power be seen, since he suffered. 5, 226.
Averrois. The pagan Averrois wrote that no people on earth is so foolish, godless and nonsensical as we Christians. 7, 2302. Averrois mocked the believers and blasphemed: there is no worse people on earth than the Christians, because they eat their own God. 20, 735. Averrois wrote of the Christians that there is no worse people in the world than they, eating their god, since all other people honor their gods 2c. 7, 2382 f. Averrois wrote mockingly of the Christians: they should honor their god, so they eat him, and preach on top of that in all schools and in all pulpits. 7, 2321. Averrois pretends that every sphere is an understanding nature. 1, 35.
Axt, D. Basilius. Luther recommends Basilius Axt to the physician in Zwickau. 21a, 793. Luther indicates to the council at Torgau that the physician, Licentiate Basilius Axt, will soon come to them. 21a, 801. Luther asks the Elector John for support for the Licentiate Basilius Axt. 21a, 822 f. Luther asks for thirty florins for the licentiate Basilius Axt, so that he can become a doctor. 21a, 914. Luther admonishes the council of Torgau to provide the physicist D. Basilius Axt an official residence. 21a, 1321 f. Luther promises Jonas to act for D. Basilius Axt. 21a, 1640. Luther asks the Elector for travel money for D. Basilius Axt, who is going to Prussia. 21a, 1680. Luther recommends D. Basilius Axt to Duke Albrecht of Prussia, and promises to look around for a preacher in Brismann's place. 21a, 1685. Luther asks the Elector to intercede with Duke Heinrich of Saxony for the wife of Basil Axt to receive her inheritance, which is withheld from her. 21b, 2463. Luther promises Duke Albrecht of Prussia to take care of two students sent from Prussia and asks for better care of D. Basilius Axt 2c. 21b, 2655.
B.
Baal. Baal means a householder or householder, Bula a housewife; which word has now also become German, as one speaks: Mein holder Buhle 2c. 20, 1890. Baal means the man who keeps himself to the woman. 19, 688.
Baal Peor. What the idol Baal Peor is. 1,. 1665.
Baal apes. The apparent life of the Baal apes, that they pricked themselves with awls and scratched themselves with knives, had a greater appearance of holiness than the teaching of Elijah. 3, 1713.
The Baalspawn boasted of their special holiness, that they were close to God and so related to him that they called him their Baal, that is, their bridegroom and husband. 2, 1610 f.
Babel, Babylon. The city of Babel and the tower were built of bricks or burnt stones, as Rome was built. 1, 694. The construction of the tower of Babel happened almost 100 years after the flood, almost in the 700th year of Noah. 14, 564. Babel had four names. 3, 195. the city of Babylon was counted for the seven wonders one, which were in the world. 14, 1476. Aristotle says that Babylon was not a city but a country surrounded by walls. 3, 201. Luther does not agree that the city of Babylon was divided into four parts because of its size. 1, 672 f.
Babylonia. There are two Babylonia, one in Chaldea, the other in Egypt, where Alcayr is now. 9, 1295.
Babylonia. The Babylonians are said to have burned the people with fire, as the papist clergy do now. 3, 213 f.
Babylonian. The Babylonian captivity was a far milder misfortune than the one in which the Jews live after the destruction caused by the Romans. Luther recanted his writing about the Babylonian captivity and said: "The Pabstacy is the most harmful abomination of the prince, Satan, that has ever been or will ever be under the sun. 19, 293. Luther himself did not know that his booklet on the Babylonian captivity would be so powerful and good. 19, 274.
Bachofer. In a letter to the council of Hammelburg, Luther requests that the preacher Friedrich Bachofer, who had gone insane, be sent to Wittenberg. 21b, 3101.
Bathing. Proper and serious people stay away from public bathing, although in such places both men and women diligently cover their shame. 1, 170.
Balsam. Balsam is the king of all resins or gums, whatever they may be. 2, 1124. There is no place in the whole world where balsam grows, but only two gardens at the Dead Sea in the region of Engeddi. 1, 851.
Bandage. It is an exceedingly grave sin that the world calls the lovely message of the forgiveness of sin "bonds" and a "yoke". 5, 94.
Ban. The ban is Christ's judgment on the impenitent sinner, that he is separated from the church and deprived of all the graces that God has given to the church. 7, 925. If the sinner forfeits all godly admonition
124Ban . 125
Only then should he be put under ban. 6, 1633. To put under ban means to expel and exclude from the gathering of God's people, and to recognize and hold them as separate from all fellowship of the church. 11, 1007. Tyrants deal with people as if they wanted to cast them into hell through the ban, and do not seek anything better from them. 19, 887. The just ban is imposed on the one who, through mortal sin, has deprived himself of the fellowship of love and has given himself over to the devil. 19, 877. The ban excludes absolutely from the kingdom of Christ and retains the sins without hope of forgiveness if repentance is not done. 6, 1632. Where the Christian church puts someone under ban, denies him the sacraments and all fellowship, this is not the wrath of man, but of God. 2c. 11, 1361. Where the ban is rightly and deservedly pronounced, it is an admonition that the banished person should recognize that he himself has given his soul to the devil through his sin. 19, 887. The ban can be no more than an external punishment, that is, a separation from the community and the church and the sacraments. Only God can condemn souls. 15, 1535 f. It is true that the ban, as much as there is in it, does not corrupt, condemn or make worse anyone, but it finds and seeks a corrupt soul to bring it back. 19, 889. The pope himself says in his laws that the ban is a medicine and not a disturbance; so it must ever not harm inwardly, but help and improve. 15, 1536. The unjust ban does not harm the one who has been banished externally, but only the one who has banished him 2c. 19, 903. God still wants today and forever that the ban in the church should apply and go, where one deals rightly with punishing the wicked 2c. 22, 625. The ban is the execution of the word of God and His Christ. 22, 612. We would like to execute the right ban, not that a chaplain or preacher alone should or could do it, but the congregation itself must help. 22, 614. The congregation that is to banish a person should know and be certain how he deserves the banishment and how he came about. 19, 951. The ban is nothing else than a deprivation of the community and a separation from the community of believers. 19, 876. If a sinner despises all serious and Christian admonition and does not want to desist from sins, he should be publicly banished. 22, 619. All who love God and His word help with the banishment, because the banishment is for the whole church, not only for the whole church.
of the parish priest, caplain or preacher. 22, 615. The ban is temporal and bodily in such a way that it is not ordered against, but for the spiritual community. 2c. 19, 878. To separate a man from the communion of the sacrament and to forbid him the same, that is now called the small ban: 19, 885. The small ban seeks the conscience and frightens it, and says: The church passes its judgment that your sins bring you to death, hell and eternal damnation 2c. 7, 924. The so-called little ban, that a public sinner is considered a tax collector and a pagan, to whom heaven is closed and hell is opened, is instituted by Christ. 7, 921. The small ban is of the Lord Christ and belongs to the spiritual regiment; the great ban is of the pope and is a worldly punishment, a belly ban. 7, 930. We are not to step over the spiritual ban, so that Christ has to preach and create, nor are we to presume on the ban, which belongs to the authorities alone. 7, 925. The great ban, as the pope has called it, is nothing else, if one sees it "rightly in the light, than the emperor's eight. 7, 922. The pope's and the decretists' great ban belongs to the secular authorities. 7, 923. That one also forbids burial, buying, selling, trading, walking, and all kinds of communion, finally also water and fire, that is called the great ban. 19, 886. Above the great ban, some use temporal force against the banished by sword, fire and war, but these are new falsities, not the opinion of Scripture. 19, 886. This is the devil's ban and not God's ban, since people are banished with an outrageous act before they are publicly convinced before the congregation, against Christ's order. 19, 950 f. The ecclesiastical ban is a godly, motherly scourge, decreed over the body and bodily things, by which the church does not cast into hell, but calls back. 19, 879. The ecclesiastical ban does not inflict anything, but presupposes that someone is in death and sin, spiritually separated from the church. 19, 878. Those have an erroneous opinion who believe that the soul is given over to Satan through the ban. 19, 902. The ecclesiastical ban is only a deprivation of external communion, namely the sacraments, the funeral, the burial 2c. 19, 877. Such power and authority is given by God to the church that whoever it banishes is truly banished before God, in God's wrath and curse. 11, 1007. Their many who have despised the ban have fallen to the ground with terror, for Christ holds above his word and above his
126Bann - Barbara, St. 127
Binding. 7, 927. Care must be taken that the ban, such a faithful helper to salvation, is not despised or borne with great impatience. 19, 879. The authorities who do not want to allow or let go of the ban, as Christ has instituted and commanded it, help to arouse aversion and become servants of the devil. 22, 620. One who must be banished because of the wickedness of his heart and because of public crimes is already excluded before he is visibly banished. 19, 903. Besides the public ban, there is also a secret and invisible ban, which is not done by men, but by God Himself, who looks at the heart, judges the hypocrites. 22, 621. The hypocrites are in the church among the congregation, also hear the sermon, also need the sacraments, and yet are in fact under ban before God. 22, 622. In the time of the apostles, our Lord God was emphatic that the ban had power, for the devil entered into such, that they became mad and senseless 2c. 7, 921. Luther's Sermon on the Power of the Ban. 19, 874 ff. Luther's Sermon on the Power of the Ban. 19, 884 ff. Luther's Disputation vom Bann. 19, 902 f. Luther has put Hans Metsch under ban because of his fornication, and does not want him to be admitted to the sacrament. 22, 611. The Pabst's and the bishops' ban only served to collect money so that they lived splendidly and had a full cellar and kitchen. 7, 923. The pope so intertwined the spiritual and secular regiment that no one knew which was the right ban. 7, 924. The pope and the bishops, for the most trivial of causes, have cast the consciences into ruin by the ban. 9, 730 f. The pope has abused the ban against those who have attacked his person or rule, and has blended his person into the office, making his wrath God's wrath. 11, 1361. The ban is nowhere used by the papists, except to collect interest and debts, and to inflict much misery on poor people. 16, 967. The popes have taken it upon themselves to depose emperors, kings and princes by means of excommunication, and to make themselves secular emperors. 16, 967. With the ban, the pope has been a terrible lord over the whole world, over body, soul, goods, land and people, over purgatory, over hell, over devils, over heaven, over angels, over God and everything. 16, 1689 f. People are sometimes banished for the seventh or eighth part of a guilder, while atrocious, gross offenses are left unpunished. 19, 881. Regarding the saying of Gregory: Our ban is to be feared, if he is
Luther says: The sentence is Gregory's or his mother's, so the devil has spoken it. 19, 942. It is certain that the pope's ban is not the ban of the Lord Christ, because it is not done according to Christ's appointment. 22, 621. Luther writes: The ban by the bull is not feared by us, although we hear that two bishops will precede 2c. 21a, 307. The pope now needs the ban so that we publicly confess the salvific doctrine of the Gospel. 22, 621. The pope has abused the ban, as if a poor man has not been able to pay immediately on a certain day, or has not kept his statutes 2c. 22, 621.
Bannbulle. Luther wrote to Spalatin: Eck had arrived with a papal bull of excommunication; he wanted to examine this lying Eckian bull. 15, 1410. In the bull of excommunication, they condemn several articles as annoying and offensive, which are nevertheless true and Christian, and not erroneous nor heretical. 15, 1465.
Banish. Banishing is in fact nothing else than convicting with the word of Christ and declaring that the wicked are such people who are not obedient to the word of the Lord Christ. 22, 611. The church should banish and exclude the wicked, like pagans, so that they may come to the knowledge of their sin and amend their ways. 13, 190. In public sins and vices, the church shall have the power to bind and banish people by word. 7, 927. Christ and the Christian church do not bind and banish forever, but when the sinner is converted by such a terrible judgment, he is absolved of his sins. 7, 928. To banish for the sake of money or other temporal things is a new discovery, of which the apostles and Christ knew nothing. 19, 887. If one reminds the ecclesiastical judges that their own ecclesiastical rights forbid that no one should be banished for money debts, they do it nevertheless. 15, 2161. Many Christian men are banished in Rome, also in other places, by the archbishops, bishops or ecclesiastical judges for temporal things and goods. 2c. 15, 2160. No one should be banned or banished from the gospel and preaching; the word of God should remain free for everyone to hear. 19, 901. No one should be banned or considered evil except for overcoming heresy. 15, 2160.
Baptista. Baptista of Mantua says: Through the senses, as it were as streams, Venus instills her pungent poison into the mind. 3, 1303.
Barbara, St. There is hardly a lousier legend in the whole book of legends than that of
128Barfoot monks - merciful. 129
of St. Barbara; it is all a lie 2c. 11, 1922. The papists have written and taught about St. Barbara that whoever served her would not die without the sacrament. 10, 1037. No one knows for sure whether St. Barbara is a saint or not. 12, 42. Whoever fasts and celebrates St. Barbara shall not die without the sacrament. 3, 489. At St. Barbara is sought that one may not die without sacrament, and that pregnant women may not endure danger in childbirth. 3, 1166. St. Barbara is painted with the chalice and the host above. 10, 1037. After the legend of St. Barbara, many others are fictitious, as that of Catharina, Dorothea and Margaretha. 3, 1166. St. Barbara's head is at so many ends that, if you count it, she almost had seven heads 2c. 11, 2375. St. Barbara should pass the sacrament to me, the saints have been our surgeons and apothecaries for the bullet, for a bad thigh. 7, 1455.
Barefoot monks. The barefoot monks were much more blind than the pagans, for they thought that if one put on a gray cap, one would become blessed and could also communicate his good works to others. 2c. 7, 1708 A barefooter thinks he is going straight to heaven with his rope and wooden shoes, if he fasts a lot, grumbles and babbles, keeps his rule, does not sleep out of his cap 2c. 8, 299. The barefoot monks said to their dying brothers: All the good works that I have done in my order, I give you for the strict judgment of God. 7, 1007 f. There is no more unpleasant and poisonous thing on earth than a barefoot monk, for they delight in their own ways and want to be honored and praised in them. 2, 1628. If any honest matron or pious virgin had gone over the churchyard of the barefoot monks, the monks swept it with brooms or cleaned it with fire. 2, 164. The Barefoot monks deceived and sucked the people with their lying theatrics in a very gruesome way, with the rosaries and ten Father-Ünser. 2, 1955. The barefoot monks said to dying people: Consecrate vigils and masses, give as much as you can to the monastery, call on the saints, so that you may be blessed. 13, 1755. The barefoot monks did not preach about Christ's death, but about our death, as if we should or could be saved by it 2c. 13, 1755. The barefoot monks were shameful people who comforted the poor sinners who were led out by saying that their own death was enough for their sin. 13, 1755 The Barefoot Monks of Weimar ask the Elector
Frederick of Saxony to help them eradicate the errors and deceitful teachings of Luther.. 18, 1418 ff. The Barefoot Monks of Weimar Proof against M. Wolfgang Stein that the Sacrament is a sacrifice. 18, 1422 ff. The book liber con- formitatum is considered by the Barefoot Monks to be the Gospel, and they have preached Franciscum to Christendom in Christ's stead. 19, 1962. Luther's preface on the barefoot monks Eulenspiegel and Alkoran, called Francisci liber conformitatum. 19, 1960 Luther asks the Elector John that the poor Barefoot monks in Wittenberg be provided for from the monastery property. 21a, 842. The Barefoot Monastery has raised its Franciscus with his Rule for the Vine, and has made him equal to Christ in all things and works. 8, 520.
merciful. A person is called merciful if he has a kind and friendly heart toward his neighbor. He has compassion for him and gladly takes care of his distress and misfortune. 13, 736. 2168. A merciful person is one who is kind, benevolent and helpful to others, who gladly does good, saves, helps with whatever he can. 13, 2178. To be merciful is to take care of other people's sorrow and misery. 13, 889. You have no other duty than to be merciful, not to judge, not to condemn, but to forgive, even if your neighbor would not stop sinning against you. 13, 745. Whoever desires God to be merciful to him, let him become a Christian, that is, let him believe in Christ and then be merciful to his neighbor. 13, 1008. Just as we are merciful and accept the needs of poor people, even if they are our worst enemies, so God will also accept our needs 2c. 13, 1008. The saying: "Be merciful" is the summa to distinguish the kingdom of God from the kingdom of the world, because in the kingdom of God reigns forgiveness, in the kingdom of the world reigns law, vengeance 2c. 12, 1912. 12, 1912. Where people let go of faith and confess whether they are weak in life, I should always and always be cordial and merciful. 12, 384. God is so merciful that he gives us all goods, temporal and eternal, bodily and spiritual, in vain and out of pure goodness. 11, 1274. Christ does not teach to become pious and righteous by works, but exhorts those who are already pious and righteous to be merciful. 11, 1288. Those who are merciful will find mercy again, both here and there. 7, 379. God is such a God to all men, who forgives sin and is merciful to all who ask for mercy.
130Mercy . 131
and recognize their sins. 5, 500. whoever would be so merciful as not to punish sin and wrongdoing would show his neighbor a twofold mercilessness 2c. 13, 2378. Parents should not be merciful to their children when they are bad, but should strike quickly; likewise masters against the servants, punish what is to be punished 2c. God demands this. 13, 2172.
Mercy. That I hope for mercy, I do in the confidence of God's word, which is preached by Christ. 5, 568. Mercy is that Christ forgives our sin without ceasing, spares and bears our ingratitude and all the evil we are in as long as we live. 5, 1084. Mercy is to do good to one's neighbor in his misery or need. 7, 56. Mercy actually means grace or charity, not alms given to a beggar, as we commonly think of it. 7, 2443. If anyone trusts in anything other than the promised mercy, that is, in God, he is presumptuous and has lost hope. 4, 453. By the works of mercy other people are improved, and we ourselves, who do it, thereby make our profession firm and become richer in faith. 11, 1291. The Lord divides mercy into three parts: that we do not judge or condemn our neighbor, that we forgive him if he has done something against us, that we give to the needy. 11, 1280. What God gives us in goods and honor is pure mercy, for according to our merit he alone would have to give us hellish fire and eternal damnation. 11, 1274. It is not by our righteousness, but by the benefits of God, that we live and are in the church, by grace, for free, so that the glory may remain to the faith and mercy of God alone. 4, 1123. In the words "mercy and faithfulness" mercy means the benefit itself, faithfulness the promise. 2, 757 f. This is a great proof of God's mercy, long-suffering and patience, that he does not suddenly attack sinners, but calls them back to the right path through the word. 6, 1494. God forgives our sin, so that we may also forgive our brothers and show mercy, just as he is merciful to us, forgiving sin, death, guilt and pain. 11, 1935. Sin by its nature is exceedingly great and grievous, but we are to believe that grace or mercy is immeasurable and inexhaustible. 5, 505. Although our sins are many and great, we are taught in God's Word that the mercy of God is also much.
and great. 5, 504. Mercy does not belong for fabricated sins, but for true sins that kill and condemn. 4, 2077. With a heart full of mercy and compassion, the wicked shall be smitten or destroyed by us. 3, 1456. God has such great mercy that he gives his only begotten son to his enemies, so that through him they are redeemed from sin and death 2c. since he should punish justly. 13, 2170. The pagans, when they speak of mercy, do not imply that one should also do good to one's enemy. 13, 2178. The doctrine of the Gentiles is, Hand washes hand; but Christ saith, If your mercy be not better than that of the Gentiles, ye shall not enter into heaven. 13, 2179. Mercy is when your neighbor is in trouble, that you take care of him as if it were your own suffering, and help as much as you can. 13, 1254. If you want to show mercy to sinners, you must not louse away from them, but stand by them, instruct them, admonish them, punish them, comfort them 2c. 13, 1254. Because the saints keep themselves righteous toward God by faith, and toward their neighbor by works of mercy, God is pleased not only with their sacrifices, but also with lesser works than their work, eating, drinking 2c. 13, 1257. Nothing shall be called a good work, nor shall it be called a good work, except that mercy is within, that the neighbor may be helped to his need. 13:1256 Mercy should be according to the Father in heaven, that we may be kind to those who offend us in word or deed. This is how God's children should live. 13, 2178. The mercy of Christians is not only towards friends, but also towards enemies, from whom they have nothing good to expect. 13, 1008. Mercy is all kinds of good deeds done toward one's neighbor; they should be done gladly, cheerfully, willingly and with love. 12, 340 f. Those who are heartily borne with mercy should not become lazy and sluggish and remain in their weakness, but should also become strong. 12, 384. Our whole life needs mercy, because our whole life is sin, and cannot be set against the judgment or wrath of God. 5, 497. The godless man sets his mind on overcoming the justice of God by his own powers; the godly man sets his mind on the mercy of God, which can heal all infirmities. 4, 877. Man must despair of himself and all that is his and take refuge in the throne of mercy and ask to be cleansed. 4, 1167. What only comes from
132Bmercy - belly servant. 133
Mercy is given to the unworthy and in vain. 4, 861. Mercy is when one helps his neighbor in sadness, sickness, poverty and other things. 7, 57. Above all, a Christian needs to believe in the mercy and goodness of God through Christ, then he can be assured that he is protected and safe. 9, 1503. We can take hold of God's mercy only through faith in Christ. 4, 2053. Notice the Canaanite woman: we should take hold of mercy in every way. 6, 1665. That Joseph confessed to his father the iniquity of his brothers was right and well done and a special work of mercy. 13, 2172 f. It is a great work of mercy that one tells and reports evil to those who can correct it, for thereby one helps the soul from the devil and the body from the executioner. 13, 2173. This is also called mercy, where one seeks the proper means with those who have the command, so that the bad boys are controlled and their will to anger is resisted. 13, 740. It is also mercy to use hard words, hard blows and all seriousness to save the poor people and to bring them out of the devil's nets to obedience. 13, 891. Beheading and execution is a work of mercy, because if it were not, you would not be able to eat a morsel with peace 2c. 13, 892. It is also a work of mercy, where there are wicked children or servants in the house, to take an oaken butter roll in the hand and smear their skin with it. 13, 891. If the punishment should be left in place and mercy should also be put into the office, the country would be full of boys and the world would be a louder pit of murderers. 11, 1294. The sayings that speak of mercy belong in God's kingdom and among Christians, not in the worldly kingdom. 16, 84. Although the seriousness of the worldly kingdom seems to be an unmerciful thing, it is, if you look at it right, not the slightest bit of divine mercy 2c. 16, 85. What mercy would it be to be merciful to a thief or murderer, and let me remain murdered, violated and robbed by him? 16, 86. This is one part of mercy, that one gladly forgives sinners and the infirm; the other, that one is charitable to those who suffer hardship and need help. 7, 378. Mercy is to instruct, remind, punish, bear and comfort one's neighbor in his misery of sin. 7, 57. If one wants to serve God with outward works, one should show mercy to the neighbor,
because the neighbor needs our works, God in heaven does not need them. 13, 1256. Everything we have, whether through our work or without our work, is always given to us for free out of God's mercy. 3, 1451 f. One can show mercy in many ways to those who suffer need in the body with food, drink, clothing and other things. 13, 1255.
Barnes. Luther recommends the Englishman D. Robert Barnes to Amsdorf. 21a, 1687. Luther indicates to the Chancellor Brück that D. Robert Barnes, as envoy of the King of England, desires a secret audience with the Elector, which may be granted to him 2c. 21b, 3501. History of the martyrdom of D. Robert Barnes at London in England. 21b, 2542. Confession of the faith of D. Robert Barnes. 21b, 2545 ff. - See also D. Antonius.
Barnim. Duke Barnim of Pomerania encourages Luthern to continue on the path he has taken. 21a, 303.
Bartholomew, St. Why the legend of St. Bartholomew is to be held in low esteem. 12, 1732 ff.
Bartholus. Bartholus and Baldus, two famous teachers of law. 1, 814.
Baruch. We let Baruch run along among the heap because he writes so harshly against idolatry and prescribes Mosiah's law. 14, 81. The book of Baruch is a very small book, so that Luther would have let it be deleted very close to the third and fourth book of Ezra. 14, 80.
Bear Wolf. What a bear wolf is. 10, 582.
Basel. The Concilium at Basel has decreed, contrary to that at Constance, that the Bohemians are free to receive both forms. 19, 21.
Baserinus. Luther and the Commissars of the Consistory ask the Elector for an allowance for the extremely poor pastor Nic. Baserinus. 21b, 2900.
Basil. Basil has said very well in relation to spirits: Not every dream is also immediately a prophecy. 4, 2113. Basil writes to comfort the Christians of Alexandria against the raging of the Arians: that the church is increased in the persecutions and only flourishes all the more. 4, 2033. Basil's fine saying about those who are in church offices and begin to quarrel about the glory, that one always wants to be more and higher than the other. 13, 1236. In a letter in which he laments the death of his mother, Basil adds that this happened because of his sins. 14, 1149.
Belly servants. In our times, belly servants are the canons, who in the church are neither
134 Builders - Farmers. 135
teach, pray, or work, but only eat sweet bread and drink good wine. 1, 1156.
build. This means that we all put our trust and confidence in one another and place it in Christ. 9, 1010. Because we are built on Christ, he must be like us and of the same nature as the other stones that lie on him, namely, a true man. 9, 1016 f. In the Old Testament, "to build" means to beget children. 3, 274. "To be built" means to be blessed with children, for where God gives children, the house is built. 1, 972.
Peasants. The peasants live within their fence much safer and more blissful than the kings and princes live in their castles or fortresses. 2, 553. If the peasants knew the very big things and difficult cases that the princes have to deal with, they would thank God for their good and calm state. 22, 1252. The peasants do not realize their happy life, therefore God strikes them with this evil, that their servants and maids have it better than the lords themselves. 22, 1252 Duke Frederick told the preceptor at Lichtenberg that the life of the peasants was the happiest of all classes. 22, 1252 The peasants who complain about the arduousness of their work are lying, for all their work is very happy, because it is full of the best hope. 22, 1252. Nowadays, peasants, burghers and noblemen abuse our doctrine only to accumulate riches. 9, 746 f. The peasants in revolt had a beautiful appearance, but they were not commanded to punish the wrong done to the princes. 8, 872. The peasants mocked us when they saw a book in our hands, and when we wanted to speak to them, they plugged their ears and said that they had the Gaist 2c. 14, 413. The peasants went too far over the line in the peasants' rebellion and laid hands on their own revenge; they had to go to ruin. 7, 1465. The peasants rose up under a pretty sham, and gave the name and honor of God. 3, 1074. The peasants said they wanted to defend, protect and handle the gospel. 3, 1074. God punished the peasants for the abuse they made of His name. 3, 1075. The peasants thought they had the right to kill the godless princes because the Jews were commanded to do so in the Old Testament. 3, 1074. The peasants in the uproar said: We also want to wear marten-like pigeons and golden chains and eat partridges. 3, 1646. the rebellious
Peasants were not afraid of any misfortune, but in one hour they were all slain. 3, 1785. Since the peasants did not accept our rebuke, they are sufficiently punished by others. 5, 1510. The Gospel is blamed for all the evils committed by and against the peasants. 17, 1540: Luther's writing "against the predatory and murderous mobs of the peasants. 16, 71. The peasants around Allstädt tear down the noble farms because they no longer have monasteries, take cows and feed on them; but they are not as bloodthirsty as Münzer's mob. 16, 140. Lorenz Knobloch of Oeten was hewn to pieces by peasants [near Rothenburgs, have thrown each other with the pieces. 16, 148 f. If the peasants had not revolted, a revolt among the nobility against the princes and perhaps against the emperor would have arisen. 10, 511. Luther did not teach that one should not show mercy to the prisoners and devotees of the peasants as one would blame him. 16, 96. The treaty made with the peasants at Lake Constance and in Algau, with Luther's preface and admonition to the peasants. 16, 102. escort letter of the peasants for Count Albrecht of Mansfeld, so that he may come to them and make a settlement with them. 16, 114. New newspaper back and forth from the rebellious peasants. 16, 142. Luther complains to Amsdorf about the accusations of some preachers against him, and reports that some princes have again taken up arms against the peasants. 16, 133 ff. At Frankenhausen, the princes sent to the peasants and admonished them to withdraw and hand over the captains; but Muenzer prevented this. 16, 166: Since the peasants carried a rainbow in their ensign, they were moved by the rainbow that appeared when Muenzer spoke, and thought that God had given them a sign of victory. 16, 168. the peasants' gospel is: to take what is theirs from the rich, to disgrace other people's wives and children, to take away authority so that no one can defend them. 16, 170: At Frankenhausen, the peasants did not fight back, except for a small group that defended itself against a few horsemen. 16, 171 At Frankenhausen, five thousand peasants were killed. No one stood stronger against the peasants with writings and sermons than Luther; he was in their midst and passed through them, risking life and limb. 16, 358. In their articles, the peasants publicly make themselves liars by writing that they desire to live according to the Gospel, and yet publicly act against God. 16, 32. Among the twelve articles of the
136 , Peasants - Baner riot. 137
Some peasants are so fair and right that they take away the glory of princes and lords before God and the world. 16,49. The peasants fall into it with their fists, want to help the gospel, and do not see that they are hindering and suppressing it in the highest way. 16, 58. The one who put forward the twelve articles of the peasants is not a pious, honest man. 16, 62. The peasants boast in the preface to their articles that they teach and live according to the gospel, and yet everything in the articles is directed to them wanting to have power and property. 16, 63: The peasants want to seize the tithe, which is not theirs but the authority's, and do what they want with it. 16, 66. The chapters of Scripture that appear in the margins of the articles of the peasantry serve no purpose. 16, 62. 64. 66. The false prophets do not mean the consciences of the peasants, but that through them they would gain good and honor. 16, 67. It has been a vain lie what the peasants have said under the name of the Gospel in the Twelve Articles, for now they are reaching out with their fists. 16, 71.. The peasants are doing the devil's work, and it is especially the arch-devil (Münzer) who reigns at Mulhouse and commits murder, robbery and bloodshed. 16, 71 f. The peasants are charged with three kinds of sin against God and man, because of which they deserve death in body and soul manifoldly. 16, 72. The apostles and disciples did not demand that Pilate's and Herod's estates be common, as our senseless peasants rage, but their own estates. 16, 74. The peasants who have become publicly disloyal, perjured, disobedient, rebellious murderers, robbers and blasphemers, even a pagan authority has the right and power to punish them. 16, 74. The authorities should offer themselves against the mad peasants to the abundance of justice and equality; then, if that does not help, they should quickly resort to the sword. 16, 74 f. A pious Christian should suffer a hundred deaths before he grants a hair's breadth in the peasants' cause; thus many martyrs could now become. 16, 76. One should save and help such souls who are forced by the peasants into such a diabolical alliance. 16, 76 Luther's "Sendbrief von dem harten Büchlein wider die Bauern". 16, 77. Margrave Casimir vowed to his peasants: what others had acquired by strife and rebellion, he would otherwise let them have; but that did not help. 16, 86. The Bamberg peasants were offered to be let off more, because they asked to sit quietly; nevertheless, they did not want to. 16, 86. Those who accuse Luther of making hay
chele den wüthrichen Fürsten und Herren, sind zehnmal ärgere Heuchler der mördischen Buben und wösen Bauern 2c. 16, 86. The more the Thuringian peasants were admonished and taught, the more stubborn, proud and foolish they became. 16, 86 f. That the wicked peasants are punished without mercy is not only because the punishment of the wicked is sought, but that the pious are protected 2c. 16, 87. 16, 87. The answer to this is that there were many pious people among the peasants who came to this innocently and should have done it 2c. 16, 90. 16, 90. Just as those who deny God are condemned, even though they are forced to do so, so too the peasants are not excused for allowing themselves to be forced. 16, 91. Luther's booklet Against the Peasants is not written against evil doers, but against the rebellious, whose iniquity has no equal against the murderer. 16, 94.
Peasants' Revolt. Luther gives Amsdorf news about the course of the peasants' revolt in Swabia and Salzburg. 21a, 769 f. Of the evil consequences of the peasant revolt for the gospel. It seems that it must be reestablished all over again. 21a, 772 f. Of the efforts of the papist princes after the death of Frederick the Wise and the peasant revolt to restore everything. 21a, 772 f. After about a hundred thousand peasants were slain in the Peasants' Revolt, the cause of the peasants everywhere came to rest. 21a, 773: Luther's concerns about how the peasants' revolt in its source could be lifted by abolishing the mass and appointing good pastors. 21a, 904 ff. In Franconia, eleven thousand peasants were slain in the Peasants' Revolt, which was divided in three places, 61 guns taken 2c. 15, 2640. 6000 peasants were killed in the peasants' revolt in Würtemberg, and 10,000 in various places in Swabia. 15, 2640. 20,000 peasants are said to have been killed in the peasant revolt in Alsace by the Duke of Lorraine. 15, 2640. Enemies of the Gospel blame the peasants' revolt on the Gospel, even though they know otherwise. 16, 96. In German lands, the peasant revolt was undoubtedly also a punishment on us who despised his gospel and did not want to obey his word. 14, 1836. In the peasants' revolt, no one dared to punish the people for the sin of revolt, but they were fearful and offered to do whatever the peasants commanded. 6, 351. In the peasants' revolt, the nobles were the most fearful, but now they find themselves the most fearful. 4, 1502. In the peasants' uprising, the
138Peasant War - Concerns. 13S
Many pious people perished who were not guilty of the riot but were found among the rioters. 1, 823.
Peasants' War. In the Peasants' War, we lost a large nation, almost a hundred thousand men, between Easter and Pentecost alone. 11, 1472: Report on the bloody outcome of the Peasants' War in Thuringia to the council members at Altenburg. 16, 140 ff. Report on the events at Rothenburg an der Tauber during the Peasants' War. 16, 144 ff.
Peasantry. Of all the estates, the peasantry is the happiest. 1, 259.
Bauerschaft. The complaint and request of the peasants is written in twelve articles. 16, 16 Melanchthon's writing against the articles of the peasants. 16, 24: Even if all the articles of the peasants were commanded in the Gospel, they would still be acting against God by trying to enforce it with violence and rebellion. 16, 33. Melanchthon says: "I would that he who wrote the twelve articles of the fellowship**, and who** put on so much scripture falsely, had added his name to it. 16, 33. Melanchthon says: "The peasants are wrong and act against God by rebelling and using force against the authorities, even if all the articles were right. 16, 40 Luther's exhortation to peace on the twelve articles of the peasantry in Swabia. 16, 45. Because it is a matter of worldly right and wrong and of temporal property between lords and peasants, Luther advises them to attack things by right and not by force. 16, 67 f.
Builders. The builders are the preachers; the Christians who hear the gospel are the ones who are being built and the stones that must be put on the cornerstone, Christ. 9, 1011.
Tree. If one wants to consider it right, then any green tree is much more glorious than if it were a golden or silver tree. 22, 149. The tree of life was created so that if man ate from it, he would be preserved in perfect health, without sickness or fatigue. 1, 112. The tree of life would have preserved man in constant youth, so that he would have never felt any adversity or the burden of old age. 1, 112. The other trees served Adam for nourishment, but the tree of life as a medicine to preserve his life and all his strength in perfect vigor. 1, 113. The tree of the knowledge of good and evil has its name from the future effect. 1, 114. God requires Adam to show reverence and obedience to God on the tree of the knowledge of good and evil, and to practice God's
The commandment of the tree of knowledge is an outward sign. 1, 114. At the commandment of the tree of knowledge Adam receives, also according to the outward life, an outward sign to serve God and to render outward obedience. 1, 115. Adam's altar and preaching seat was the tree of knowledge, by which he was to render dutiful obedience to God, to know God's word and will 2c. 1, 115. If Adam had not fallen, the tree of knowledge would have been a common temple and main church, as it were, to which the people would have gathered. 1, 116. It was not the nature or characteristic of the tree of knowledge that it killed, but this tree strangled Adam in paradise because he disobeyed the word of God. 1, 116 f. The tree of knowledge was indeed a good tree, but because man disobeyed the commandment of God, the tree became more harmful than any poison. 1, 117. The tree of knowledge was a good tree on which Adam was supposed to worship and obey God, but through sin it became a tree of condemnation. 1, 118.
Baumgartner. Luther consoles the knight Martin Baumgartner about the hostility he experiences because of his adherence to the gospel. 21a, 1207 f.
Baumgärtner. Luther asks Hieronymus Baumgärtner to provide for a boy who has been charged to him. 21b, 2653. Luther recommends a certain Hieronymus Baumgärtner to obtain a scholarship. 21b, 2862. Hieronymus Baumgärtner, deputy of the city of Nuremberg at the Imperial Diet at Speier, was captured on his return, and held prisoner. 6, 1376 f. The Nurembergers captured a certain nobleman, hoping thereby to free their Baumgärtner. 21b, 3106.
Bavaria. The princes of Bavaria have collected large, powerful property, and yet not used; when they laid the head, there was a quarrel and war over the property. 5, 1100.
Beckmann. At Otto Beckmann's request, Luther dedicates three sermons to the Duchess of Brunswick. 15, 2480 f.
Concerns. Luther's and Melanchthon's concerns to the Elector about a mandate of the imperial regiment, which commands peace to all estates. 21a, 1147 ff. Luther's misgivings about whether the dissents in the article on the Lord's Supper could be included in the religious alliance. 16, 518. Luther's concerns for the Diet of Augsburg, how one should behave when the emperor commands fasting food, forbids preaching, and demands that the Elector attend mass. 21a, 1427 f. Luther's
140Concern - command. 141
Concerns about some articles of the Augsburg Confession. 21a, 1508 ff. Luther's and Melanchthon's concerns about the bishops' scales and the primacy of the pope. 21k, 1512. Luther's concerns about how the Protestant estates should behave when the emperor again demands that the judgment on the matter of religion be left to him. 21a, 1544 ff. Luther gives Wenc. Link a concern about the question whether Inan may resist the emperor with arms. 21k, 1617 ff. Luther's concerns about a future religious peace, together with Jonas, Bugenhagen, Cruciger and Melanchthon. 21a, 1748 ff. Luther's and Jonas' concerns for the Elector about the articles of the Nuremberg religious peace. 21a, 1756 f. Concerns of Luther and his colleagues about the church order to be established in Ansbach and Nuremberg. 21k, 1762 ff. Outlines of a reflection on a religious peace to be established. 21b, 1793. Luther's concerns about why to flee loneliness. 21b, 1948 f. Concerns about the Concilium tendered to Mantua, and of the opposition. 21b, 2135 f. Luther gives Anton Lauterbach a concern about the blessedness of mothers who have died in childbirth and of children born dead. 21b, 2043 ff. Concerns of Luther and the Electoral Council about the Landgrave of Hesse's double marriage at Eisenach. 21b, 2491 ff. Luther's concerns about the Landgrave's double marriage, in which he insists on keeping the confessional secret. 21b, 2496 f. Concerns of Luther, Jonas, and Bugenhagen about the position of the Elector on the election of the bishop of Naumburg and on the reformation of the Naumburg chapter. 21b, 2550 ff. Luther's concerns about Bucer's "Verzeichniß, welches Vergleichsvorschläge enthält über die Vereinigung der Protestanten und Katholiken. 21b, 2555 ff. Luther's concerns about the Naumburg bishop election. 21b, 2661 f. Luther's concerns for the estates of the Naumburg chapter. 21b, 2704 ff. Luther's, Bugenhagen's, and Melanchthon's concerns about the Brunswick cause. 21b, 2934 ff. Luther's and Bugenhagen's concerns about a council of the cities in the Brunswick matter. They speak out against the same. 21b, 2942 ff. Concerns about the transfer of the Diet from Worms to Augsburg. 21b, 3026 ff. Luther's and the Wittenberg theologians' concerns about whether the Schmalkaldic League should be continued and whether the Swiss should be admitted to it. 17, 1174 ff. Luther's and the other theologians' concerns about the universal reformation proposed by Bucer. 21b, 3175 f. Concerns about the Rathschlag
of the Stratzburg theologians because of the colloquium at Regensburg. 21b, 3181 f. About twins with fused bodies that embraced each other: a concern. 21b, 3228. Concerns about dancing. 21b, 3228 f. Concerns as to whether the Protestants of other imperial states may take subjects into protection and alliance 2c. 21b, 3336 ff. The Wittenberg theologians, Luther's, Bugenhagen's, Jonas', and Melanchthon's, concerns to the council of Bremen about the restoration of the ceremonies in the cathedral. 21b, 3481. - See also Gutachten.
mean. What the whole Old Testament has in bodily, visible things, the New Testament means spiritually, inwardly. 18, 1026. Because Christ is signified by Aaron, St. Peter may not be signified by it. 18, 1031 f.
Meanings. Spiritual meanings are called Mysteria by Paul. 3, 692.
conditional. The dialecticians say that conditional speech does not assert anything. 18, 1773. By conditional speech we very often denote inability and impossibility. 18, 1804.
Beelzebub. Beelzebub is in German a large bumblebee or mosquito. 13, 269. Beelzebub is the name of a large fly that we Germans call a bumblebee, which name the people of Israel gave to the devil in ancient times. 14, 415. Beelzebub is called an arch-fly or supreme fly, or in rough German: Fliegenkönig or great bumblebee. The Jews gave the devil a very contemptuous name; they called the chief of the devils Beelzebub, that is, a fly man or fly king. 13, 1709. The evil angels have their prince and chief, Beelzebub, who has been a braggart of their sedition and division among them. 1, 138.
Command. Let no one be under any obligation to do anything unless he has a certain command, and let him not consider how great right or wrong there is. 8, 874. Whoever steps out of God's command breaks the Sabbath. 3, 1090. Where God's command is, there he is himself, and what is proclaimed from his command, that he also does himself. 12, "1536.
command. Good cause, good opinion and the like do not help, but you must come to know whether you are commanded. 8, 872. Everything you order is in vain if you do not have God, who commands and promises. 4, 1820. You should get into the habit of commanding God daily, with
142Beflections - claim. 143
Soul and body, wife, child, servants and all that we have, for all accidental need. 10, 44.
Defilements. Of the abominable defilements in the monasteries, because of which the brothers did not dare to say mass the next day. 22, 1186. Everything that causes the hearts of the spouses to be torn apart may also be called defilement of the marriage bed, since gross defilement usually follows from it. 13, 1311. Even though Augustine was very old, he still complains about nocturnal staining. 22, 1187. The defilements of the spirit are: Doubt of grace, imperfect faith, grumbling against God, impatience, imperfect knowledge of God. 2c. 5, 559. The defilements of the spirit reach the highest degree through the heretics, the defilements of the flesh through the rest of the world's ailments. 5, 559. The defilements of the spirit and the flesh that cling to us are covered with the purity of Christ, which we attain by hearing the Word and by faith. 5, 559 f. Against the defilements of the heart by false opinions about God prays the pure heart that loves God as the Savior of sins and the Giver of life. 5, 576.
Desire. The grace of God reveals how all people are full of worldly desires, although some hide them with glitter. 12, 107. We must remain in the midst of the temptations and learn to renounce the desires and ungodly nature through grace. 12, 108. On Tantalus, desire is depicted in a fine image. 10, 978. Paris and Leo with their lord, the pope, have set a new foundation and article of faith: Evil desire and lust is not a sin but an infirmity 2c. 19, 1148. According to the new ten commandments of the pope, it is good to have evil desire and lust without sin. 19, 1149.
bury. Christ was buried for this reason and to this end, that he might bury in his grave our sins, both those that we have committed before and those that are still left in our flesh and blood. 12, 762. A Christian should grasp these heavenly, divine thoughts, that it is not called buried nor corrupted, but sown or planted by God Himself, as a grain or seed. 8, 1229. Luther writes to D. Cyriacus Gerich that people who have died in blasphemy and ungodliness should not be buried Christianly. 21b, 2269 f.
Burial. Where you are with deceased people or at the funeral, you should remember that it will also be the same for you, that God will call you away one day. 13, 1332. It is fine and right, and even now praiseworthy, that one should
The churchyard or burial ground is not a heap of dead, but a field full of grains, which are called God's grains. 10, 1125. The churchyard or burial ground is not a heap of dead, but a field full of grains,' which are called God's grains, which are to grow again. 8, 1230. It is right that burials be held and performed honorably, in praise and honor of the joyful article of our faith in the resurrection 2c. 10, 1426. We are to live again, therefore the funeral should be held beautifully and honestly, for the sake of the article of our Christian faith. 7, 1202. The holy men and heroes of the church did not doubt the immortality of the soul, therefore they were so careful about the burial. 2, 1836. The fathers were so honestly buried by their children for the sake of a certain hope, through which they waited for another life. 1, 1756 Before the time of the martyrs, the Christians had burials in all fields, gardens, and houses; after that, special places and churchyards were decreed for this purpose. 1, 1625. In Abraham's time, it was customary for everyone to bury his dead in whatever place he pleased. 1, 1634. It was the custom of the ancients, both Jews and pagans, to have the burial outside the city. 10, 2026. The Christians have had of old the way that they kept their burial honest, and, where they could, had with each other 2c. 11, 1867.
retain. If you sin stubbornly, and your pastor keeps your sin until you repent, your sins will be kept by Christ Himself and by the Father. 13, 1941.
persevere. A Christian must not only begin in faith, hope, love, patience 2c. and continue for a time, but also persevere to the end. 9, 1807. It is not a matter of starting, but also of persevering and staying with the word. 8, 227.
Perseverance, that. The insistence is not in the will of man, but in the preservation of God. 4, 1009.
Perseverance. Because the devil persists, a Christian must be equipped not only with strength but also with perseverance. 4, 2059.
assert. The things must be firmly asserted, which have been handed down to us from God in the holy scriptures. 18, 1675. Also the Holy Spirit asserts to such a degree that he also freely attacks and accuses the world because of sin. 18, 1676.
144Assertion - Confession. 145
Assertion. Firm assertion is: to adhere to, confirm, confess, defend, and insurmountably persist in. 18, 1675. Take away the firm assertions, and you have taken away Christianity. 18, 1676. The Holy Spirit has written in our hearts not doubtful things or opinions, but firm assertions that are more certain than even life 2c. 18, 1680. To despise firm assertions is nothing else than to deny at once the whole religion and godliness, or to assert that the whole religion 2c. is nothing. 18, 1677.
to house them. At the time when the gospel began, the apostles did not sit in castles, foundations and monasteries, as the bishops do, so there was a need to accommodate the saints. 12, 349. One should not so easily receive and accommodate just anyone, unless he has good testimonies from others. 2, 1601.
Beichlingen. Luther makes suggestions to the Elector for filling a parish of Countess Anna von Beichlingen at Gera. 21b, 2572.
Letter of confession. A citizen had his wife buried without all the masses, and invoked his letter of confession, in which all her sins during her life were forgiven 2c. 22, 885.
Confession. We keep and praise confession, for although it is not a part of repentance, nor is it necessary or required, it nevertheless serves the purpose of receiving absolution. 11, 721. Our confession would be nothing if God's promise did not take place, in which he promised us forgiveness. 19, 789 f. Confession should be used to hear the consolation of the Gospel, and thus to awaken and strengthen faith and forgiveness of sins, which is the main part of repentance. 11, 722. Therein lies the noblest use of confession, that the poor hearts that groan and struggle with despair may be shown good salutary counsel from God's word. 2, 1003 Confession should be a refuge for the afflicted, whose conscience is held captive by the devil, and who feel or see nothing but that they must be lost and damned. 2, 1002. Secret things should remain secret in confession and be kept secret. For this reason, secret confession should be kept in the church. 2, 1002. If people confess in confession that they are sinners from the heart, desire the sacrament, and can show the cause of their faith, we are satisfied. 22, 558. Luther says: "I will not refrain from confession all my life, for it absolves and absolves me of sins,
not a man, but God Himself. 22, 558. My confession is not at your discretion, but at mine. In addition, absolution is in my right and not in yours. 19, 839. The two last commandments should be left out of confession altogether. 19, 798. We have freed the consciences from the infallible burden of telling all sin in confession, before the enthusiasts could have dreamed of this. 17, 2017. Luther confirms the opinion of Jacob Montanus that it is not necessary to enumerate individual items in confession, and reports the death of two martyrs in Brussels. 21a, 522. Confession in our country is not only for the purpose of recounting sins, but also to interrogate them as to whether they know the Lord's Prayer, faith, and the Ten Commandments. 2c. 17, 2018. It shall no longer be required nor imposed to tell all or some, many or few sins in confession, if you want to tell something yourself. 11, 722. We do not want to force anyone to tell all his sins, but no one should go to the Sacrament despising confession. 11, 620. You should not go to confession as if you wanted to do a good work by confessing, so that your sins would be forgiven, but only so that you would hear God's word. 11, 589. In addition to the freedom not to tell all sins in confession, we keep the way that a confessor tells some sins that press him the most. 17, 2018. In confession you also have the advantage, as in the sacrament, that the word is placed solely on your person. 11, 587 f. When I exhort you to confession, I do nothing else but exhort you to be a Christian, that is, to be rid of your sins and to have a happy conscience. 10, 2157. How one should arrange his confession according to the holy ten commandments. 10, 2160 ff. Luther says: I do not want to let anyone take away my secret confession, and I do not want to give it for the sake of the whole world, because I know what strength and comfort it has given me. Luther says: "I would have been overcome and strangled by the devil long ago, if the secret confession had not preserved me. 20, 48. We must have much absolution to strengthen and comfort our despondent heart, therefore secret confession should not be forbidden nor kept. 20, 48. Luther says: "Secret confession is not to be despised, but is an excellent thing, which I would not want to be used by the whole world. 20, 49. We Christians should be very sorry that the secret confession is not, and thank God from the bottom of our hearts that it is permitted and given to us. 2c. 19, 847. To the secret confession is
146Confession . 147
No one is forced, but it is still advisable and good,' because God's word, the forgiveness of sins, is heard there. 11, 586 f. Afflicted consciences, weighed down by the horror of sin, receive comfort in secret confession, which they cannot grasp in the sermon. 2, 1002. Luther says: "In secret confession there is a fine brotherhood: one discovers his illness, and the other heals his wounds; I would not want to do without it for the good of all the world. 11, 588. The secret confession, although it cannot be proven from Scripture, pleases Luther, but he detests that it is made by the pope into a tyranny and money-grubbing. 19, 85. In secret confession, a heart that feels its sin and desires consolation has a certain refuge, since it finds God's word and hears that God absolves it of sins through a man. 10, 2154. The confession is the first, most necessary and most useful school for Christians, in which they learn to understand and practice God's word and their faith. 2c. 17, 2021. The other part of the confession is the absolution, which the priest pronounces in God's place, and therefore it is nothing else than God's word 2c. 17, 2021. Luther says: "For the sake of this part of the absolution I need the confession most of all, and I do not want to and cannot do without it, because it often and still daily gives me great comfort 2c. 17, 2021. Luther says: "If a thousand and a thousand worlds were mine, I would rather lose everything than let the least bit of it come from the church. 17, 2021. Such a noble part of the church, that one taught and learned God's word in it, the papists have even dampened, and made the false unbearable torture out of it with sin counting. 17, 2020. From the old German word "Bejicht" the holy bishops are called confessores, Bejichter, that is, confessors; Bejicht then became Beicht through abuse. 17, 2019. Luther says: Where secret confession and satisfaction are taught and commanded, I confess that I do not know. 19, 752. Luther's booklet "von der Beichte, ob die Pabst Macht habe zu gebieten. 19, 814 ff. Luther does not reject secret confession, but he complains that it has been made a torture. 18, 1403. The confession commanded by the pope, which is done secretly into the ears of the priests, is not commanded by God; but the pope has forced the people to it. 11, 585. Confession and pardon have become excellent workshops of profit and violence. 19, 84 f. If only the pope had sinned nothing but in the days of the week of martyrdom and fasting with confession,
he would be worthy to be torn apart with red-hot tongs. 22, 557. The pope has commanded secret confession and made it an emergency stable, so that it is to be pitied. 20, 47 f. The papists prove the secret confession with the saying of Christ Matth. 8, 4, when he cleansed the leper and said: "Go and show yourself to the priest". 19, 833. The papists also prove the secret confession from Proverbs 27, 23: "You shall diligently know the face of your cattle. 19, 835. The papists have also attributed the saying Jac. 5, 16: "Confess your sins one to another" to secret confession, but they now abandon this saying. c. 19, 836 f. The main saying that the papists use for secret confession is Joh. 20, 22. f.: "Whose sins you forgive" 2c., which does not deal with confession at all. 19, 837 f. The book written in St. Augustine's name, de vera et falsa poenitentia, puts forward the saying: "He who confesses me before men" 2c., as the reason for secret confession. 19, 840. If the priests had to give as much to confession as they take from it, they would let you go unpunished, yes, they would push you away by force. 19, 845. The pope has no power at all to set and demand secret confession, and his reasons are false and fallacious. 19, 847. With the same carelessness as the Oelites, the Sophists drew the secret confession from the words: "Confess one's sin to another." 19, 122. Eck's fable is this: no sin can be forgiven if it is not made known through confession. 18, 1403. By the commandment of confession, in which one must tell and confess all sins, the pope makes many sins and corrupts many souls with it, namely, as often as they confess with displeasure. 18, 1561. People in the priesthood sin by believing and thinking in their conscience that they are bound to such confession, in which all sins must be told. 18, 1561. Confession, in which all mortal sins are to be confessed to the priest, is a tyrannical compulsion of the popes that has no basis in Scripture. 18, 1082. The pope let the telling of all sins in confession be called nothing better than a work of obedience, by which they should earn forgiveness and satisfaction of sin. 17, 2017: With their fear confession, the papists have made many souls desperate and have deprived the miserable consciences of all Christian consolation. 16, 1659. Because Christ directs the lepers to the priests, the papists pretend that secret confession is thereby commanded. 12, 1444. Our confession in the pope's...
148confession - confession children. 149
In the papacy, one only thought that the confession was done and did not take care how to improve the future life. 11, 589. In the papacy, one only thought that the confession was done, and did not care how to improve the future life. 11, 620. In the papacy, it was taught that if confession was not made perfectly and in the purest form, absolution should not be valid, nor should sin be forgiven. 10, 2154. The papal confession is not commanded, namely to tell all sins, which is also impossible. 10, 1660. In the papacy, the secret confession was a hellish torture. 8, 555. In confession, the papists made no mention of the faith or merit of Christ, but only inculcated human satisfactions and merits. 9, 209. Luther is displeased that the disputation on confession was prevented, for it would have been a useful example against the ravings of the papists. 2c. 15, 2539.
confess. So many distinctions, forms and classes of sins have been made that even the most spiritual must sin, that is, he must confess unwillingly. 18, 1562. A person must completely despair of ever being able to confess all his mortal sin. 19, 795. Luther says: I think the word "confess" comes from the little word jähen, from which is made: beichtet, bejähet, that is, bekennet 2c. 20, 756. Until now, we have allowed ourselves to be tortured and disgraced with confession, with such effort that no severe commandment has been given, because the world has confessed. 20, 756. Luther said that it is a good thing to confess 2c., but that such things are done freely, and no one who does not do them, as if he had to do them 2c., 562. 21a, 562. People should be taught to confess to Christ, that Christ absolves through the mouth of the servant, because the mouth of the servant is Christ's mouth. 22, 559. He who has confessed has not confessed to a man, but to God, in whose place the priest sits; therefore he should keep it secret. 22, 1225. If someone in the priesthood had confessed and he remembered something more that he had perhaps forgotten, he had to confess it again quickly. 22, 556. Since Luther did not want to stop confessing in the priesthood, a priest once said to him: "God has commanded and commanded that one should hope in His mercy. 22, 556 If a man were to confess all mortal sins and be absolved of them, he would be urged to do something that is utterly impossible. 19, 765. A person who wants to confess is first and foremost required to have faith in the Lord.
The man who wants to confess should take before him and overlook the commandments of God and order his confession on them. 19, 790. A man who wants to confess should take the commandments of God before him and overlook them, and order his confession on them and make it short. 10, 2160. If one is ever to confess all mortal sins, it may be done with these short words: My whole. My whole life and everything I do, act, speak and think is mortal and damnable. 10, 2159. A person should confess the mortal sins that are obvious mortal sins and that weigh down his conscience at the time of confession; the others he should let go. 10, 2159. Every Christian man who wants to confess his sins must have a true resolution and will to amend his life and abstain from sins. 10, 2158. We admonish you to confess and look at your distress, not to do a work, but to hear what God has to say to you in absolution. 10, 2155. This is what it is for when you go and confess that you are absolved and now think of starting another life. 11, 621. Luther's writing: "Ways how one should confess." 19, 786 ff. The papists say: If I am to forgive or bind sin, I must know it; therefore one must confess. But the pope says: he forgives all sin, even the forgotten and unconscious. One of the two must lie. 19, 840. The text does not say: Come and confess, or go, let them confess their sins, but: "Whose sins you forgive" 2c. 19, 839. One should not condemn those who confess their secret sins to God alone, and not to the priest, if they do it with true contrition, faithfulness and belief. 19, 844. Confession does not mean, as with the papists, to make a long register with the narration of the sins, but to desire absolution. 11, 722. The pope commands all Christians to confess all their sins once a year to his own priest; whoever does not do so shall not be buried in the churchyard. 19, 852. Confessing to the priests, that is, telling one's sins, as one does in the papacy, is not commanded by God. 13, 1188. Luther's faithful advice is that a Christian man should not confess nor go to the sacrament during Lent and Easter, because a man, the priest, has commanded it. 19, 857.
Confessor. Some have decreed that a confessor must recount all the sins for which he has not yet made amends. 19, 89.
Confessors. Luther's instruction to the confessors on how they should behave if the papal clergy did not want to absolve them until they had delivered the books of Luther that they had forbidden. 19, 808 ff.
150Confession pennies - offend. 151
Confessionals. How earnestly the priests seek our salvation is easily seen from other pieces that do not bear confessionals, which they leave untouched and unpracticed. 12, 1443.
Confessor. A confessor may not testify to what he has been told in confession, even before a judge, because one has confessed not to him but to Christ. 22, 559. Confessors should thank God that they would be relieved of the burden of inquiring, since they owe nothing more than hearing and absolution. 19, 810.
confessional. What I know secretly and confessionally, I know only before God and secretly, and not before men. 21b, 2514.
Beier. Luther speaks out against Leonhard Beier about his intended marriage to a former nun. 21a, 829, Luther invites Leonhard Beier to come to him if he should be expelled from Guben. 21a, 1111, Luther asks the Elector that the priest in Zwickau, Leonhard Beier, be given one of the completed priests' houses for his wife and children. 21b, 1890 f.
stand by us. Christ has not only overcome sin, death and all misfortune for our good, but stands by us without ceasing, so that such things cannot harm us 2c. 5, 1348.
convert. The word "convert" according to Protestant usage is a word of comfort and promise from God, whereby nothing is demanded of us, but the grace of God is offered to us. 18, 1789 f. God will not be gracious to any people, whether Jews or Gentiles, unless they are converted through fear and hardship, that is, unless they believe God with all their heart. 3, 1697. No one is converted until he learns how wicked and miserable he himself is, and how sweet and good the Lord is. 4, 734. The apostle Paul calls conversion to God believing in Christ, that he is our mediator, and through him we have eternal life. 13, 1101.
Conversion. Which is the right way of conversion. 5, 590. The Lord demands conversion from us, not as if we could accomplish it with our own strength, but so that we might plead for the help of the Spirit. 14. 1983 f.
confess. The right way to get out of all trouble and fear is to confess the sin freely, so that there is never so much trouble or distress. 14, 868. Say only: I have sinned. We are still so stubborn that we would rather perish than confess the truth that we are sinners and make God righteous. 7, 2004.
To have faith not only in the heart, but also publicly confessed, so that God's glory may be praised and others may also be provoked to believe. 11, 1859. This comfort should be sought for two thousand miles, even to the end of the world: that if one confesses sin, it will also be forgiven immediately. 7, 1996 God will not leave Christ without people who confess him, even if it is a thief on the gallows or a murderer on the wheel. 13, 1819. It is seen that many a thief, murderer and other wicked people come to mercy, for they do not defend their sin, but confess that they have done wrong and ask for forgiveness. 13, 1816 f. David confessed his sin; with him God found that he could forgive; with Saul he did not find that he could forgive, because he wanted to be right. But right cannot be forgiven. 13, 2193. He who wants to be right and does not confess sin cannot be forgiven for sin, because he has no sin and wants to be right. 13, 2193.
Confession. By faith we come to the forgiveness of sins; after that also confession should follow, that we are not dumb, but speak as we believe in our hearts. 13, 2320. All men flee the confession of sin, even those who are openly ungodly and wicked. 1, 1568.
lament. God is not displeased when people lament or weep over their deceased parents, wives and children or good friends. 1, 1613. If you are wronged, you should not complain about it to your authorities, but keep quiet about it. 13, 375.
Affliction. As it is a sin if we cause ourselves sorrow and grief by our counsel, so it is also a sin if we do not want to suffer it when God interprets it. 5, 1404. In sorrow, God comforts with sayings and examples of the holy scriptures. 5, 48 f. Severe sorrow, when our friends and relatives, much more when our spouses and children depart with death, is not a sin. 2, 944.
grieved. Christ's inclination is to forgive sins gladly and to deliver from punishment, but this is only for those who are sorrowful and in need of it. 7, 48. The sorrowful souls must be taught in such a way that they first throw away all hope from their merits and throw themselves on Christ 2c. 6, 473.
offend. Anyone who gives cause for anger and offends his neighbor should not only humble himself before God and confess that he has offended his neighbor.
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He has done wrong not only in his own eyes but also in the eyes of his neighbor. 13, 777. He who is offended and thinks he has good cause to be angry should gladly forgive and not allow himself to be celebrated for long. 13, 777.
Belgern. Luther and Jonas ask the Elector that the church servants in Belgern be paid more from the monastery property. 21b, 2422 f.
Belial. Belial is a man who is of no use to anyone, but lives only to harm others. 14, 1387.
Belisar. Belisar, a very good and wise man, was killed by the Emperor Justinian in a very unjust way. 5, 1500.
Beltitz. Luther asks the Elector for the forgiveness of a debt on behalf of the Beltitz Castle. 21b, 2174.
Benedictus, that. The pope and his crowd sing the Benedictus every day in the mass, but contest and persecute it as the highest heresy 2c. 13, 1154.
Benedictus, Martin. Brother Martin Benedictus. 15, 2492.
Benedictus, St. Benedictus, Gregorius 2c. have not only taught many things against the faith, but have also been the originators of many superstitions, errors and false worship. 9, 761. If Benedictus and his kind did not take hold of Christ in their last hour, and trusted only in his death and victory, their strict life was of no use to them. 9, 701. St. Benedict became the richest lord of the orders and had more good and wealth than the true Christians have now. 7, 1338. First there was St. Benedict's order, then the Barefoot monks, and after that seven different orders swarmed out of the Barefoot order and became Mosi's servants. 8, 85. They write of Benedict that when he was very much challenged with unchastity, he rolled naked in briars to drive away the evil desire. In such a way the devil laughs. 22, 768.
Benjamin. Jacob changes the name of his son Benoni, son of my pain, to Benjamin, son of my right hand. 2, 969. BenJamin is called a son of the right hand. 3, 539.
Benno. On the canonization of Bishop Benno of Meissen. 21a, 608 f. Bishop Benno was raised to Meissen with golden shovels and made a saint, so it had to be called: Here is God, there he is found. 7, 1226. - See Meissen.
BenOni. BenOni means a son of my pain. 3, 539.
Bercken. Luther, as vicar, demands from Johann Bercken, Augustinian prior in Mainz, a
monk who had escaped from Dresden. 21a, 23 ff.
Calculation. Luther writes to Menius about the difficulty of calculating the years in the books of the Holy Scriptures, and evaluates an unsuccessful attempt of Menius. 21b, 2779 f.
Preparation. Those who speak of the preparation for grace speak of the thing as a blind man speaks of the color. 3, 1027.
repent. If you want to wait until you have repented enough, you will never reach the hearing of joy, which Luther experienced very often in the monastery. 5, 564.
Mountain. The term "mountain" often stands for mountainous regions or for entire countries in which there are various mountains. 3, 1381. Mountains are called kingdoms or regiments in Scripture. 5, 644.
Berg, Werner. Luther intercedes with the Elector for distant relative Werner Berg. 21a, 981 f.
Berlepsch. Luther sends a copy of the New Testament to Hans von Berlepsch, castle captain at Wartburg Castle. 15, 2438. Luther's missive is sent to Hartmuth von Kronberg by Hans von Berlepsch. 15, 1674.
Bern. Theses for the disputation at Bern. 17, 1620. Handlung oder Acta der zu Bern gehaltenen Disputation. 17, 1616 ff. The disputation at Bern is finished, but nothing more has been accomplished there than that the mass is over. 2c. 21a, 1112.
Bernardinus. Bernardinus Carvajal Hispanus, Episcopus Ostiensis, Cardinalis St Crucis. 15, 2494.
Bernau. Luther asks Prince John of Anhalt, as governor of the Mark, to take care of the poor priest in Bernau. 21b, 2777.
Berndt. Luther writes to Joh. Heß about the appointment of M. Ambrosius Berndt to Schweidnitz. 21a, 1606 f. Luther consoles M. Ambrosius Berndt because of the death of his wife and the newborn son. 21b, 2232 f.
Bernhard. Luther was godfather to the child of Bernhard, a baptized Jew who had married Carlstadt's maid. 15, 2634. Luther's letter to Bernhard, a converted Jew. 20, 1822 ff. Luther sends Bernhard, a baptized Jew, the scripture: "That Jesus Christ was born a Jew." 20, 1825.
Bernhard, Jakob. Luther asks Prince Georg von Anhalt for support for the widow of Jakob Bernhard, a hunter who died in an accident. 21b, 2277. Luther asks the Elector
154Bernhardt - Bernhardus, Sl. 155
for a certain Bernhard urn supply. 21b, 2523.
Bernhardi. Luther complains against Joh. Lang that he sends him too many brothers. He explains himself about the disputation held by L4. Bartholomäus Bernhardi from Feldkirchen. 21a, 44 fs. Bartholomäus Bernhardi from Feldkirch disputes about man's ability and will without grace. 18, 4 ff. The new husband, Bartholomäus Bernhardi of Feldkirch, provost at Kemberg, is wonderful to Luther, since he fears nothing, and has hastened so in these troubled times. 15, 2544. Luther fears for Bernhardi, the provost of Kemberg, that he may be expelled and suffer hardship with his family; but God will provide for him. 15, 2546 f. M. Bartholomäus Bernhardi of Feldkirch has taken the place of the blessedly deceased provost of Kemberg. 15, 2431. Bartholomäus Bernhardi of Feldkirch, provost of Kemberg, one of the first priests in the papacy to enter matrimony, therefore defends himself against everyone. 15, 1965 ff.
Bernhardus, St. Bernhardus, around the year 1120, was abbot for 36 years, during which he built 160 monasteries. 14, 696; 16, 2253. St. Bernard was an abbot for 36 years, during which time he built 160 monasteries and provided them with abundant income. 22, 992. St. Bernard is to be respected higher than all priests and monks on earth; nevertheless, all his works were lost before God. 3, 1010. St. Bernard said: "How can I mourn and despair? My flesh and blood is sitting in heaven, he will not be hostile to me. . 5, 941. Since St. Bernard thought that his hour had come, he forgot his order and committed himself to Christ's suffering. 6, 929. When St. Bernard speaks of Christ, it is because it is a pleasure; but when he is outside of this piece, and speaks of rules and works, it is no longer St. Bernard. Likewise St. Augustine and Gregory. 5, 1172. St. Bernard was a man of great spirit, but often he plays with the Scriptures, however spiritual, and leads them out of the right sense. 10, 473. St. Bernard and St. Bonaventure, who were otherwise holy and pious men, could not have been without rancor. 2, 530. St. Bernard tortured his body so much with fasting that the other monks in the choir could not suffer him because of his stinking breath. 2, 211 f. St. Bernard martyred himself by abstaining from food so much that he could not distinguish the taste of oil from that of water. 14, 2145. It is said of St. Bernard that he martyred his body in such a way, in order to avoid the evil lust.
The brothers could not deal with him for the sake of the stinking breath. 1, 1711 St. Bernard was for a time in such foolishness that he broke off his body too much that his breath became stinking, and he could not be with people. 9, 985. St. Bernard came out of his foolishness again and forbade his brothers not to harm his body. 9, 985 f. St. Bernard was for a time in such foolishness, although he was otherwise a holy man, that he broke off too much for the body 2c.; however, he got back on his feet again. 9, 1146. St. Bernard, a pious monk, led a beautiful life 2c.; but when it came to dying, he rejected all this. 3, 1009. St. Bernard was very fond of the Incarnation of Christ, as was St. Bonaventure. 2, 400. St. Bernard, Bonaventure 2c. finally felt that their new holiness and monasticism could not hold the sting against sin and death. 16, 2252. St. Bernard, Augustine, Jerome left the ground, but also built hay and stubble on it. 3, 489. St. Bernard wrote many evil and ungodly things, especially about the Virgin Mary; but since he was to die, he invoked the merit of Christ alone. 22, 1317 f. St. Bernard also taught that one must have the saints as emergency helpers and the Virgin Mary as mediatrix. 7, 913/ St. Bernard had thought: Christ chides and punishes in the Gospel, but with Mary there is sweetness and love. 7, 1970/ The good Father Bernard also thinks that if the Mother Mary showed her breasts to her Son, he could not deny her anything. 13, 18. 1384. St. Bernard was painted in such a way that he adores the Virgin Mary, who shows her son Christ the breasts that he sucked. 7, 1699. At his end, St. Bernard did not boast of his papal vow, but says: Christ has obtained heaven hereditarily, and for sale through his blood. 7, 1323. St. Bernard, who had been a pious monk, forgot, when he was about to die, all his good works and holy life and said: I have spent my life in evil 2c. 12, 1300. The last word of Bernard, a man who had lived in admirable holiness, was: I have lived shamefully. 5, 516. St. Bernard has come to his senses again, since he was to die. The elect entered into error but did not remain in it. 7, 1339. Since St. Bernard was sick to death, he made this confession: I have lost my time, for I have lived damnably; but one thing comforts me, that" you will not despise a troubled heart. 19, 1548. St. Bernard, since it was
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I was comforted by the fact that the Lord Jesus Christ has a twofold right to the kingdom of heaven. 7, 1591. Before his end, St. Bernard said: "The Lord Christ is my Lord, and in two ways he has obtained for me the kingdom of heaven. 7, 1842. Narrative of St. Bernard, who consoled himself in dying of the merit of Christ. 7, 1950 St. Bernard does not hold his cap against God's judgment, but seizes Christ. 7, 1983 St. Bernard, when he was about to die, forgot everything about the cap and the fool's work and did not want to hear anything about it. 7, 1982 St. Bernard crawled back to the cross of Christ, whom I consider the most pious monk and prefer to all other monks, including St. Dominic. 7, 1983. When St. Bernard once lay seriously ill, he did not put his trust in his celibate state, not in his good works 2c., but took hold of Christ's good deed in faith. 9, 599. Bernhard, a very godly, holy and chaste man, has chosen the good part with Mary, so that I think that he is rightly preferable to all monks. 9, 599. If Christ is our reconciliation, it follows that it is not the works of the monks. Therefore, St. Bernard did well who repented and said: I have lived wickedly. 9, 1485. St. Bernard walks in his cap as a monk, but is nevertheless in his faith a right earnest Christian. 3, 1954. St. Bernard leads two kinds of teaching: when he is in faith, he teaches Christ very beautifully, but of the law he disputes like a Turk or a Jew. 4, 2049. One sees in St. Bernard's books how badly he writes when he is supposed to answer someone about monasticism; but when he writes freely from his spirit, he preaches finely. 2c. 11, 1880 f. St. Bernard lived the best of all monks; however, in the agony of death he had to pronounce judgment on his holy life: I have lived damnably. 7, 664 f. St. Bernard consoled himself in the hour of his death that the Lord Jesus died for him and sprinkled him with his blood. 12, 854 f. St. Bernard said: Christ has the kingdom of heaven by two rights: first, as a natural son of God; therefore I do not desire it; second, by his merit 2c.; according to this right I desire it. 12, 1300. Bernard has become blessed, because he did not stand on his merit, but on Christ, and took comfort in his suffering. 13, 2575 ff. St. Bernard's sermons are available, which he taught in the assembly of the brethren; with them he restored the institution of Paul and saved himself and his own. 19, 1584. St. Bernard preaches very beautifully, but does not dispute.
so well. Bonaventure is closest to him. 22, 1390. St. Bernard and other saints who were monks kept the vow, not because it was a vow, but because it was pleasing to them, of their own accord. 19, 1493. St. Bernard and all those who were religious in the right way did not enter the monastery so that they would become righteous and blessed. 19, 1486. St. Bernard said to his brothers: Do not despise your prayer, for as soon as it goes out of your mouth, it is also heard in heaven. 9, 1517 St. Bernard said to his brothers: Be sure that what you have asked will be given to us, or that what you have asked will not be useful. 9, 1517. St. Bernard said: "The actions of the monks are uncertain, but those of our Lord Christ are exceedingly certain. 9, 1410. St. Bernard did not oppose the wrath and judgment of God with his monasticism and his angelic life, but grasped the one thing that is necessary and thus became blessed. 9, 599 f. St. Bernard says that the church is at its best when it is attacked on all sides by Satan with violence and cunning 2c. 9, 651. St. Bernard was a fine man, that he admonished his brothers so well when they wanted to pray that they did not go away in doubt. 8, 713. St. Bernard complained to a good friend that it was becoming so sour for him to pray properly that he could not pray the Lord's Prayer without extraneous coincidences. 8, 750. St. Bernard's good thoughts that the arch-devil Lucifer had fallen over the play, that God had decided in eternity to become man with time. 7, 1649. It is said of St. Bernard that he drank oil for wine, because he sat in deep thoughts. 2, 291. Bernard said gloriously and Christianly: Do not despise your prayer, but know that as soon as you begin to pray, your prayer will be reported and heard before the divine majesty. 1, 1704. Bernard writes very finely to the pope Eugenius: You must not know many things, and with many things that you know well, act as if you do not know them. 1, 1470. How St. Bernard encouraged his brothers to prayer. 6, 830. St. Bernard, who wanted to cheer up a brother who was exceedingly sad, joked with him and put a leg on him so that he had to fall 2c. 4, 876. St. Bernard says that the slanderer has the devil in his tongue, the one who listens to him in his ear. 3, 1267.
Amber. Duke Albrecht of Prussia sends Luther several grains of white amber to drive away the "evil stone. 21b, 2974. - See also Agtstein.
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Profession, calling, vocation. The calling is twofold: the first is directly from God, as the apostles and prophets have it; the other is indirectly through men. 7, 75. It is a twofold divine calling, the one indirect, through men, the other direct, from God Himself. 9, 34. The enthusiasts despise the calling that comes through men and boast of another, better calling, because, as they say, the spirit drives them to teach. 9, 34. A right calling into the office of the word is when someone is called without his will by force of his superiors, be they spiritual or secular. 4, 627 f. You shall be obedient to the calling of a city or a municipality and consider it as if it were God's calling. 1, 763. The multitude that is baptized grants a special profession to those who are chosen to preach to all the others, namely in ordinations 2c. 7, 2089. The outward calling through men does not need signs. 3, 721. The calling through men is also confirmed by God. 3, 721. The profession of the apostles is confirmed by signs beforehand. 3, 722. The profession through men is confirmed by God on Mount Sinai. 3, 722. The profession through men is nevertheless the profession of God, because it comes from the commandment of love. 3, 722. There is no need to wait for the calling where there are not Christians but Gentiles. 3, 723. If a Christian is in a place where there are no Christians, he does not need any other profession to teach and preach, except that he is a Christian. 10, 1544. Without God's profession, no one shall enter into public office. 3, 720. Those who have taught from God's calling have always accomplished great things, such as St. Augustine, Ambrose, and before them the apostle Paul. 4, 628. The inward profession, which is from God alone, must have outward signs and testimonies. 3, 721. Every minister of the divine word should be certain of his profession, so that he can boast before God and men that he preaches the gospel as one who is called and sent. 9, 32. The pastor holds the chair of preaching, baptism, sacrament, and all pastoral care is commanded to him by his profession. 20, 1666 Each one should remain in his profession and in his congregation and not undertake to teach in every congregation. 7, 78. If someone wants to preach or teach, let him prove the profession and command that drives and compels him to do so, or keep silent. 5, 722. You are not allowed to excuse yourself from your profession because you are resisted, because God's work rises the stronger the more it is resisted. 14, 1740. The papists are supposed to keep their Chresem
We want to see that we get pastors and preachers from baptism and God's Word, ordained and confirmed by our calling and election. 19, 1267. Even if there were righteous bishops who wanted to appoint righteous preachers, they should not do so without the will of the congregation, election and calling. 10, 1546. Neither Titus, nor Timothy, nor Paul ever appointed a priest without choosing and calling the church. 10, 1546. The inward calling by the Spirit is confirmed by outward signs. 3, 721. The calling that happens through men is also divine. 3, 721. If the congregation or the authorities ask you to preach, it is a calling that comes from love, guilt and duty. 11, 1427. The calling, like that of Christ and the apostles, comes from God without means and is called "sent" because the Holy Spirit gives signs. 11, 1427.
Profession. It is a necessary doctrine that we put our profession in God's word, and that everyone be sure that everything he does and leaves is done in God's name and by God's command. 13, 754. When a child walks in filial obedience, father and mother, servants and maids walk in their profession, God wants to save and help through His angels. 13, 1690. God has no need of your hair shirt, your fasting, your cap, but that you be obedient in your position and profession, and praise His Son, so you serve Him rightly. 13, 1498. It is very important that we put our profession in God's word, and that everyone be sure that everything he does and leaves is done in God's name and by God's command. 13, 2216. God's word and faith make the works of the profession acceptable before God and the angels. Without God's word and faith it is vain devil and death. 13, 2219. Pagans and unbelievers also do the works of the profession, but without God's word, that is, they do not do it in faith, they do not believe that God is served by it 2c. 13, 2219. A holy, spiritual life is not to live in a monastery, but to believe in Jesus Christ and to do the works of your profession in faith and according to God's word. 13, 2222. Where there is a divine, proper profession, there is also God's promise that happiness and blessing shall be with this profession. 3, 733. Those who have to endure all kinds of dangers and obstacles in their profession can comfort themselves and rejoice in divine grace and help. 3, 733. There is no other way to serve God than to walk in simple faith, to be diligent in one's profession and to have a good conscience. 1, 1071 f. Where there is right obedience
16Called - circumcision. 161
against God in faith, all that the profession requires is a holy and acceptable service of God. 1, 1164. The works of the profession have been commanded by God, therefore they are right divine works, be you a disciple or a maid or a servant, and wait for the horses. 1, 1181. It is unpleasant for a husband to abandon the works of his profession and to attack the works of the saints. 11, 267. Workers do not serve God, but themselves, even the devil, so that they do not wait for their works and turn away from their profession. 11, 259: He who soon, when he dislikes it, impatiently wants to leave his profession and trade and start another, will remain a bungler all his life. 13, 758] He who looks to his profession and perseveres diligently, even though fortune bars him and blessings fail to come for a while, will finally have to prosper. 13, 761. One should not become impatient or withdraw from one's profession for the sake of discomfort and difficulty in the work of one's profession. 1, 1073. One should keep this rule by all means, that each one should remain with his profession and be content with his gift; he should not ask for others. 1, 1074. Whoever undertakes something without a profession, as monks and nuns have run into the monasteries, does not do God service, but acts against the obedience of God. 13, 246 f. It is not a noble work, but the obedience of the profession and work, which God lays out for each one, so that he, satisfied with it, faithfully serves his neighbor. 2c. 12, 613. Right faith urges no one to leave his profession and take up a new life, as the mad monks did. 13, 82. A Christian should not withdraw from worldly obedience and want to be free, or change his profession, as the monks did. 13, 967. In his profession, each one should recognize God's benefits, be grateful for them and praise them, and also patiently suffer the discipline of his superiors. 1, 1001. It is a manifest sin if you leave your profession and choose another profession according to your own will. 5, 179. It behooves no one to leave the profession and position in which he has been placed by God. 1, 262. A godly man, who waits for his profession according to God's word, is always skilled and ready to do good, and does it without ceasing. 9, 1787. When Christians are tempted and yet remain faithful to the word in their profession and work, then Christ will be there and help by rich blessings. 13, 757.
called. He who is called gives his mouth and receives the word; he is the instrument and not the author. 4, 624.
Through the word, only the one who is called to teach without wanting to do so bears fruit. 8, 1370. A church that has the gospel may and should choose among itself and call him who teaches the word in its place. 10, 1545. The church called the deacons, and the apostles confirmed them. 10, 1546. God has never sent anyone, unless he is either called by a man or proven by signs, not even his son. 15, 2600. What God calls or sends, he does in an orderly way, either with signs or by human testimony. 20, 1758. If those who are in the teaching office do not have joy and comfort in remembering the one who called them, they are finished. 22, 1640. There is nothing better on earth than God's word, yet God has commanded that no one should preach unless he is called to do so. 8, 871. Even if one has God's word and is taught, he should keep silent and not preach, unless he is called. 8, 31. Our comfort, who are in the service of the word, is that we have a holy and heavenly office, to which we are duly called. 9, 37. Every preacher must know that he must be sent, that is, he must know that he is called, and not sneak in of his own accord, but it must be done publicly. 7, 2093. When a Christian is in a place where there are other Christians who have equal power and right with him, he should not put himself forward, but let himself be called and put forward. 10, 1544. When one knows that he is called by God to a work, this greatly increases his courage and gives him courage. 4, 1187. Those who are called by Christ receive the joyful gospel instead of the sad law, are transferred from wrath to grace, from sin to righteousness, from death to life. 9, 76.
Bersaba. Bersaba means in German: Schwörbrunn or Eidbrunn. 3, 341.
Circumcision. From Circumcision. 20, 1847 ff. Circumcision is a seal of the righteousness of faith. 3, 295. Circumcision was a shameful, disgraceful and nonsensical commandment before reason. 3, 762. God instituted circumcision to break our minds and to turn human wisdom into foolishness. 3, 763. All that God pretends, let no one like it; let everyone consider it the greatest foolishness, as the Gentiles mocked the Jews because of circumcision. 13, 105. The commandment of circumcision has been a very annoying thing among the Gentiles, hence the mocking, derisive names that the Gentiles give to the Jews. 13, 1531. Circumcision was among the Gentiles.
162Circumcision . 163
a disgrace. 3, 762. The Jews have had only mockery and scorn among the Gentiles because of the circumcision. 3, 763. The sign of circumcision meant that one should cut off everything that the fleshly birth entails. 7, 1446. Circumcision does not count for righteousness. 1, 1010. Circumcision was also a sacrament, that is, a sign of the divine will, and therefore a sign of eternal blessedness to the faithful. 1, 1049. Circumcision was commanded by God fifteen years after Abraham was justified and sanctified by faith. 1, 1010. Abraham was perfect through faith before circumcision, and this alone is required of him, that he remain in such perfection. 1, 1011. Abraham was righteous before circumcision; from this it follows that circumcision for the sake of righteousness is not to be interpreted by anyone. 1, 1017. The Jews did not become God's people through circumcision, but it is a sign that reminds them that they are God's people. 1:1019 Circumcision was commanded to Abraham so that it would be a sacrament to his descendants, so that those who believed the promise would be justified. 1, 1021. Circumcision was given so that it would be known that the Savior would be born from this circumcised people and not from the Gentiles. 1, 1026. Circumcision is also a sign of righteousness for the Jews, because through it they are reminded that they are God's people and that God takes care of them. 1, 1027 f. The circumcision of the descendants of Abraham is a sign and seal of righteousness, the promise of God. 1, 1027 f. 1039 ff. The circumcision of Abraham is a mere sign without any effect, because Abraham was already righteous before. 1, 1038. Circumcision is a sign that alone signifies righteousness, but does not give it. 1, 1038. Circumcision does not apply to all nations, but only to the house of Abraham. 1, 1070. Circumcision is imposed only on the people from whom Christ was to come, but in such a way that when the promised Christ came, circumcision would cease. 1, 1015. The sign of circumcision is given to the Jews alone; God is the Lord of all men, therefore a new sign must be given to all men. 11, 2099. God imposes circumcision on the child because the nature is evil and the child brings with it the original sin, which is naturally innate to us. 11, 2098. The children, circumcised on the eighth day, have become God's children, because they have received the complete, entire circumcision, word and sign,
and does not separate them from one another. 20, 1887. Soon in the beginning God took Abraham's servants, who were Gentiles, through circumcision also to his people and children in the inheritance, since Abraham's heirs belonged to them. 13, 104. The circumcision, which our Abraham established, should be valid and have power until the future of the seed that was given. 1, 1050. The circumcision is abolished, but not in such a way that it would be a sin to do it. 3, 275. There is no greater nor better adornment than God's word, and because circumcision had this adornment, it was a holy work pleasing to God. 1, 1129. Even the fathers were not justified by circumcision, but it only served them as a seal of the righteousness of faith. 9, 119. Since God takes the limb for circumcision, through it comes the nature and personal essence, he clearly states that the whole essence of nature is corrupt and sinful. 11, 287. Our sin is not a work or deed, but is the nature and whole being, therefore God takes for circumcision the member that belongs to the birth 2c. 11, 2094. Moses and all the prophets say that circumcision did not help them themselves, to whom it is commanded because they are uncircumcised in heart. 20, 1883. No one can prove that God has ever commanded a prophet or a Jew to circumcise the Gentiles. Therefore, the Jews should leave us satisfied with their lies. 20:1883 Circumcision was given and instituted for this purpose, so that God's word and His promise might be guarded and kept within it. 20, 1884. Those who have been circumcised should be bound by such a sign, covenant or sacrament to obey and believe God in His words 2c. 20, 1884. God highly honored the Jews through circumcision, that He spoke to them before all nations on earth and trusted His word. 20, 1887 The Jews, when they became old, corrupted their good circumcision of the eighth day, and separated the word from the sign, even making a human work out of it. 20, 1887: Where God's word and circumcision are separated from each other, circumcision remains a hollow shell or empty husk, since there is no kernel nor benefit in it. 20:1885 Ishmael, Edom, Midian are not God's people because they are circumcised and of Abraham's blood by birth. 20, 1876. Circumcision, as long as it remains a mere work and circumcision, does nothing; faith in the word must be added to it. 1, 1039. Only when faith is present is circumcision a seal of righteousness, and constitutes righteousness.
164Circumcision . 165
1, 1039. The Jews know of no other circumcision than that which is without faith and nothing, and boast of it according to their carnal mind. 1, 1040. Moses teaches that the law is not fulfilled by the works of the law, but by the circumcision of the heart. 3, 1463. As long as the Jews do not believe in Christ, they are under the law and will be forced to be circumcised; but that the Gentiles should be circumcised, they cannot prove. 1, 1023. Although Christ himself is circumcised, he does not command circumcision, but that we should be baptized in his name. 1, 1022. Christ was not guilty of circumcision, and it was an empty sign in him, nor did he take his name from circumcision because he was without sin. 11, 292. Christ was not guilty of circumcision, but for my sake he gave himself down, and did it for me 2c. 11, 2101. Christ took on circumcision to save us from it, so that our faith would be strong in it. 11, 2101. For the sake of the truth, that God should exist as one true, and not for anyone's merit, Christ became an apostle and minister of circumcision. 12, 47. Christ, the Son of God, is without all sin, yet allows Himself to be circumcised like other sinners, and thus humbly submits Himself to the law so that He may abolish it and make us free from it. 13, 110. Because Christ, who is not a sinner, is circumcised like another sinful child, the law takes hold of him and must therefore suffer its punishment and cease. 13, 108. The infant Jesus comes under the circumcision not as a sinner, but innocent and as a lord of the law, who tears the law apart 2c. 13, 1835. After Christ the circumcision is nothing, because the promise and the covenant of the promise was finished with his seal, the circumcision. 8, 1570. Christ abolished the command of circumcision, and commanded instead that we be baptized, if we want to become God's children and be saved. 13, 1530. Circumcision in itself did no harm, but that it was made a compulsion and a necessity, as if faith were not sufficient, was condemnable. 8, 1651. It is not evil to be circumcised, but to seek righteousness in circumcision is ungodliness. 8, 1561. Paul did not force anyone who wanted to be circumcised to remain uncircumcised, only that he should know that circumcision was not necessary for justification. 9, 121. Whoever receives circumcision in the opinion that it is necessary for justification is of no use to Christ. 9, 611.
It was the custom to name the child in the circumcision; but Christ is given his name beforehand by the angel. 11, 291 f. God promised Abraham the blessed seed and gave him a sign, the circumcision; since the promise was fulfilled in Christ, the circumcision had to stop. 11, 290 f. Since God commanded Abraham to be circumcised, he wanted it to last only until the appearance of the promised blessing. 8, 1570. The commandment of circumcision does not apply to the whole creation, but God wanted to separate the people from all other nations on earth in this way. 1, 1013. Circumcision is a work of obedience and practice of faith. 1, 1012. The circumcision of the Jews should not have lasted longer than the law, that is, until Christ, who put an end to it. 13, 107. Circumcision has its appointed time, how long it should last, namely until the time when the infant Jesus is circumcised. 13, 1529. The covenant of circumcision does not apply to the whole world, but belongs to the seed of Abraham alone. 1, 1014. Neither the female gender of the Jews nor the Gentiles are excluded from the grace that confirms circumcision. 1, 1050. For the sake of the one virgin Mary, from whom Christ was to be born, God spares the entire female gender and requires circumcision only of the males. 1, 1081. God has imposed the commandment of circumcision only on the male, thereby indicating that another child should be born of the mother alone, without sin. 11, 2095. Where God's word is no longer there, there is no more circumcision. 20, 1889. In the sight of reason, circumcision is not only useless, unsightly and disrespectful, but also a shameful, ignoble and clumsy thing. 1, 1125. The question of circumcision has been very difficult and, as it seems, caused much trouble to the apostles themselves in the first church. 1, 1017. It was determined that the Jews would keep the law and circumcision for a time out of reverence for the fathers and out of love for the weak. 9, 120. In the Apostles' Council and in Paul's conversation it was stated that circumcision was not necessary for justification and therefore not to be interpreted to the Gentiles. 9, 120 St. Paul calls the Jewish people circumcision, because they were circumcised and thereby, as a sign, separated and recognized from other peoples. 12, 46 f. Circumcision was a sign of faith in the future Christ who was in Abraham. 15, 2613. It is not written that the Ninevites were circumcised.
166Cut - sprinkling. 167
circumcised; from this we may conclude that circumcision and the law are not necessary to please God. 14, 843 f. Circumcision is not imposed on us, we do not need it anywhere, yet we can be God's people like those in Nineveh, in Babylon, in Persia, in Egypt. 20, 1883. The prophet Jonah, who preserves and converts Nineveh with kings, princes, lands and people, yet does not circumcise them. 20, 1882. Circumcision is a fine example of a firm, righteous faith, which Abraham and his servants had; we should follow the example. 13, 107. Spiritual circumcision is nothing other than the faith that the Holy Spirit works in the heart; there unbelief comes away, taking away the evil way of Adam. 11, 2097. Luther's nine propositions about circumcision, that the same would have helped nothing without faith. 19, 1414.
Circumcision. The circumcised are promised to be God's people, that is, righteous and blessed through the faith that justifies, which God gives them through the Holy Spirit. 1, 1041. At all times there have come into the fellowship of the church also those who were not circumcised, as Job, Cyrus, the widow of Sarepta, Naaman the eunuch 2c. 1, 1014.
protect. We want to believe God, who assures us that he protects us, that we are surrounded by a fiery wall through which the devil cannot penetrate. 5, 379.
Protector. We do not lack a protector and one whose own we are, but we lack the faith that we are Christ's property. 4, 663.
Complaints. The German imperial estates make great complaints to Emperor Maximilian about the Roman court, with the means and counsel against it. 15, 452 ff. Complaints of the Roman Empire brought forward at the Diet of Worms by princes and estates against the Roman See. 15, 1730: Complaints of the German estates, which they submitted to the papal orator at the Diet of Nuremberg in 1523. 15, 2146 ff. The imperial estates ask the pope to stop the burdening of indulgences, dispensations, relic merchants and mendicant monks, and that people not be made to sin and dispensed from them for money. 15, 2149 f. The complaints were handed over to the emperor by the secular estates of the empire at the Diet of Worms in 1521, but there was no improvement, so now (1523) they submit them to the pope. 15, 2181 f. The secular estates indicate to the pope,
that if their complaints are not resolved in the most favorable way, they will think of suitable means to discharge themselves of them. 15, 2182 f. Although the secular estates have many more complaints to make against the ecclesiastical estates, for the sake of brevity they leave it at the 79 mentioned. 15, 2182.
Summoner. Summoners are those who bless cattle and people, who charm snakes, promise steel and iron 2c. 11, 319 f.
possessed. Although there are now many who are called madmen and fools, no one is considered possessed unless he is obviously plagued by the devil. 22, 718. Luther gives the priest Bernhard in Dinkelsbühl advice on how he should deal with a possessed woman. 21b, 2017 f. Luther advises Aridreas Ebert, preacher at Frankfurt a. O., that he should intercede for the possessed girl with prayer and contempt of the devil 2c. 21b, 2084 f. Paul calls such "lying miracles", as that the evil spirits would be driven out of the possessed by the sound of the bell of St. Cyriae. 22, 717. That the devil was seen to come out of a possessed person at a given sign is a lie to deceive several spiritually. 22, 717. The evil spirit is cast out of the possessed either by the prayer of the church, which gathers its prayer, or by one who is strong in spirit. 22, 717.
sprinkle. "Besprengen" sometimes means to preach. 13, 1829 f. To sprinkle means to preach that Christ has shed his blood and goes to his Father for us. 9, 964 f. The godly sprinkled themselves in the law for the sake of confessing and testifying that they believed in the true sprinkling by Christ. 5, 554. All who hear and believe the gospel of Christ are sprinkled with the blood of Christ. 5, 554 f.
Sprinkling. The sprinkling with the blood of Jesus Christ happens through the ministry of preaching, through the call: Believe in Christ, who was crucified and raised from death. 6, 657. In the ministry of the word we hear the sprinkling of the blood of Christ, that Christ has done enough for the sins of the world. 5, 555. The sacraments, baptism and the Lord's Supper, also serve the sprinkling of the blood of Christ, for in both we are sprinkled with the blood of Christ. 5, 555. The sprinkling of the blood of Christ has always been in the world, by which believers are washed from their sins; once it was future, now it is past.' 5, 556. If some do not receive the sprinkling of the blood of Christ, it is not the fault of the blood of Christ,
188Besieler - Bete". 169
but of their unbelief. 5, 556. There is no other difference between the believers of the Old and the New Testament than that they believed the sprinkling of the blood of Christ to be future, but we believe it to be accomplished. 5, 555.
Besseler. Luther pleads with Veit Dietrich for the congregation of Spretten to let M. Michael Besseler be their preacher. 216, 2867 f.
mend. Where I cannot amend, I should keep silent and cover up my neighbor's infirmities. 3, 1127. Nowadays you hear many people crying out: If I were in Martin's or Philip's place, I would give them better counsel. 2, 276.
bury. It was the custom of the Jews, because they had the hope of the resurrection from God's word, that they buried the deceased bodies honestly to the ground. 13, 497.
Consternation. Lighter emotions cause either joy or sorrow, but great ones cause consternation, as that Egyptian testifies in Herodotus. 4, 1892.
Prayer. To pray is actually to recite the words of the prayer, as in the Psalms and Our Father, 19:1325. 19, 1325. That is praying, that one counts the spiritual words that are in the prayer; but petitioning is that one desires something from God and presents the need. 11, 2111. If we want to pray, we must appear before God as poor sinners, not trusting in our merit, nor basing ourselves on our worthiness. 4, 2084. One must pray in the name of Christ, not in the name of Mary, St. Peter or other saints, as the papists do. 1, 1705. The church, which is scattered all over the earth, agrees that it prays in the name of Jesus, and through faith in Christ is only One Church. 4, 2093. Those who pray to God, and do not fix their eyes and heart on Christ, err and do not reach God, but worship the thoughts of their heart. 4, 2034. Without the Holy Spirit, praying is impossible; therefore Zechariah calls it a spirit of grace and prayer. 13, 609. The more there are who pray, the sooner and more abundantly will they obtain what they ask. 1, 1705. Our distress and cause is greater and more burdensome now than it has ever been at any time in the church; therefore pray 2c. 2, 60. Children are accustomed to fasting and praying, and to spreading out their clothes at night, so that the Christ Child or St. Nicholas will give them presents 2c. 5, 1308. 5, 1308. After the office of preaching, this is the highest service among Christians,
that one prays. 13, 600. 1994. Whoever does not pray and call upon God in his distress certainly does not consider Him to be a true God, nor does he give Him His glory. 5, 1197. That we do not pray is not a good sign, and to fear that many misfortunes will befall us, which we could otherwise ward off. 7, 602. Christians should pray, for both belong together, to give thanks for the good we have received and to ask that God may strengthen and preserve in us what he has begun. 12, 945. Christians should pray, because even though they are in favor with God because of Christ, in whom they believe, the devil does not celebrate. 9, 1220. Luther's exhortation to all Protestant pastors to pray diligently that God will avert the danger coming from the Turks and the papists. 17, 302. There is nothing more necessary in Christendom, because we have so many challenges and obstacles, than that we stop praying without ceasing that God will give His grace. 7, 601. Some of the ancient fathers said that there is no work on earth so hard as that of praying rightly. 8, 702. It is true, as the holy fathers said, that there is no greater work than praying. 10, 1339. Satan hinders the work of not praying gladly and makes it difficult to do so. 8, 702. A Christian's craft is to pray, and the church's prayer does great miracles. 22, 512. The peasants of Holzdorf said to their priest: We are not allowed to pray, because that is why we keep you and give you your wages, that you should pray for us. 22, 515. Luther said to D. Joh. Aepinus, Superintendent of Hamburg, that it pleased him well that in the Hamburg church order it was commanded to pray against the Pope and the Turk. Luther exhorted the people to repent and pray for the emperor, that God would guide his heart so that he would not start a war against the revealed teachings of the gospel. 22, 518. All who pray curse; for example, when I say, "Hallowed be thy name," I curse Erasmus and all who contend against the word of God. 22, 526. A Christian always prays, whether he is asleep or awake, for the heart of the same always prays, and groaning is a great and strong prayer. 22, 533. Luther says: If I were as devout to pray as Peter Weller's dog is to eat, I would attain the last day by praying this very day. 22, 527. If no other good works were required, prayer alone would be sufficient to exercise the whole life of man in faith. 10, 1339. When you pray, first remember to whom you are praying, and then consider the promise,
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then you will pray in certain faith of being answered. 6, 1546. When God deprives us of the ground of our wisdom and confidence, we learn to pray in truth and take refuge in Christ. 6, 209. Behold the commandment that thou shalt pray, and commend thyself to the grace of him that commanded it. 4, 1761. The commandment of Christ should drive us and compel us, that it should and must be prayed, if I will otherwise love Christ and be obedient 2c. 8, 716. This is the only way to pray, so that the Lord will look at His name and His word and not at our sins. 6, 774. Let not sin deceive thee, nor forbid thee to pray, but so that thou thinkest not to abide in sins. 5, 630. He who wants to wait until he is better, so that he can pray worthily and go to the sacrament, will never come to it. 5, 442 f. If you feel that you are a sinner and unskilled in prayer, then you must make the greatest effort in prayer and go to the Sacrament. 5, 443. When you feel that the temptation is the most intense and you are the least ready to pray, pray everything you can against the devil. 5, 494. How those should pray who feel awkward and burdened because of their sin. 5, 630. From the Gospel of the Canaanite woman we should learn that no thing should keep us from calling and praying to God, even if he himself said no to it. 13, 254 f. Christ will be merciful and glad to help, if we only stop trusting and praying. 13, 263. In everything that affects the body, we should place our will in God's will, because we do not know how to pray. 13, 357. The greater the danger and distress, the more the heart must be inclined and ready to pray. 4, 1759. Christ Himself has prescribed for us the syllables and letters that we should pray; to this is added His command that we should pray. 4, 1759. Although we are sinners, we should nevertheless hope that God will help us and learn to pray, as it were, against our conscience. 6, 809. I cannot pray for heretics if they do not recognize sin, but I can pray that God may convert them before they become completely hardened. 9, 1518 f. No one can pray unless he believes. Nor can free will, for it looks only at the present need, but it does not see the person who can help, Christ. 13, 179. No one should rely on his heart to pray without a word, unless he is well trained in the spirit and has experience in rejecting foreign thoughts. 7, 760. Where we have faith in Christ, in His word and in
If we prayed confidently for the promise, we could remove all misfortune from us. 5, 627. If we have Christ in our hearts and believe that he has given the Father's command to take away our sin and death, we can also pray ourselves. 8, 726. We should pray confidently, for God wants to hear us and give us as much as we can ask for it. 5, 627. That we should pray boldly and unashamedly, but not set God time, measure, goal, way or person, how, where, when or by what means he must hear us. 20, 2206. Learn to pray unashamedly, and do not doubt that God will give you what is good and useful to you for Christ's sake, because you have a clear and certain promise 2c. 13, 1681. We should pray with all confidence, because we hear that Christ unites himself to us in this way and makes himself almost equal to us, and mixes our prayer into his, and his into ours. 8, 727. In order to pray rightly, you must not pay attention to how you are made, but rather look at the promise and the necessity of praying. 4, 1758 f. No one can pray rightly, except in the spirit of grace, which assures the heart that it has a gracious God through Christ. 8, 724. The saints in Scripture, as Elijah, Elisha, David and others, prayed with short, but strong and powerful words, as can be seen in Psalter 2c. 7, 505. One should pray briefly, but often and strongly, for God does not ask how great and long one prays, but how good it is and how it goes from the heart. 7, 506. Christ gave the rule and kept it himself: if one wants to pray rightly, one should not make many long and precious words, but simple words are the best. 8, 746. Christ does not only pray orally, so that the disciples hear, but also needs the manner and gesture that one is accustomed to use. 8, 748. God does not care for much prayer, but for good; indeed, he condemns long and many prayers. 10, 319. If you want to pray righteously, do it often and many times; do not make a lot of chatter, carry your distress with bad, simple words before God, and bring it home to him. 11, 2111. From a book you will never pray anything good; you may instruct yourself from it how and what you should pray, and set yourself on fire, but the prayer must come from the heart. 12, 346. We now know and understand, praise God, what and how we should pray and invoke, that we do not doubt, but add a strong Amen to it. 12, 904. Whoever wants to have a constant, perfect joy and come out of all distress, let him think to pray as Christ commands 2c. 13, 606. The disciples of Christ relied on him to pray for them.
172Bethouse -Bettelklöster. 173
as those wicked peasants lent themselves to their priest and thought they were not allowed to pray. 13, 605. Each one relies on another and thinks: I cannot pray now, I will let others do it who are pious. 5, 628. We say: I would gladly pray if I knew that God would be pleased with my prayer; I will let others pray who are more pious than I. 5, 627. God is not the priest's God alone, as if they alone should pray, but my God and the God of all of us who are called flesh or man. 6, 627. It must be prayed over and over again that the redemption, which was completely and perfectly accomplished through Christ, may also be completely and perfectly grasped and felt by us. 4, 1904. The Christians are in battle, therefore they pray diligently and implore God for help. 4, 1902. Also in our times it is necessary that we pray against the corrupt tongues, so that they do not do as much harm as they want. 4, 1754. St. Augustine says that some have practiced vigilance and prayer so much that they have sometimes not eaten into the fourth day. This is probably a bit too narrow. 12, 602. An unbeliever's calling or praying is nothing but vain, futile thoughts or chatter, since the heart does not comfort itself to God, nor does it wait for anything from him. 11, 1861. The entire papacy does not know the right way to pray, and Luther can confirm by his example that, since he was a monk, he never prayed the Lord's Prayer correctly. 4, 1761. The pope and his crowd cannot pray, because he prays either in his own name or in the name of the saints. But we, praise God, can pray, because we pray in Christ's name. 13, 2001. God loves those who humbly pray for his mercy, but hates those who are more arrogant. People who are presumptuous about their righteousness. 4, 393. We must pray vigorously and with serious intent if we want to obtain something. 4, 560. Then we pray most fervently when we have the confidence that we are God's kingdom and a part of his goods. 4, 1193. Grace gives forgiveness of sins, which makes one able to pray. 4, 1545.
House of prayer. The temple in Jerusalem cannot be called a house of prayer for the sake of God, but for the sake of the people. Wherever the house is called anything other than a house of prayer, it is a den of thieves. 3, 1900. The church is called a house of prayer, so that we can all unite there in a crowd to present our and all people's needs to God and call on him for mercy, 1343. It is no wonder that thunder and lightning often set churches on fire, because we have to come out of the church.
Make a house of prayer a house of mockery, called the prayed for, since we desire nothing inside. 10, 1345.
Betharaba. John baptized at Betharaba, that is, at Wüsthausen, Feldhausen. 7, 2024.
Bethel. Bethel means the house of God; God dwells here, God's house, Gotta. 2, 426; 3, 230. 443. BethEI is where God's word resounds. 3, 444. Bethel is located on the farthest border of the kingdom of Israel, in Ephraim, and the temple at Jerusalem was twelve milestones from Bethel, that is, three small miles. 2, 425. Bethel has been a place located near Ai and Sichern, has not been in the tribe of Judah, nor in the tribe of Benjamin. 2, 903.
Bethlehem is called a bread house, because it is a good pasture. 2, 971. It is a long way from Nazareth to Bethlehem, about thirty German miles, in the eight day journey. 12, 1652. The journey from Nazareth in Galilee to Bethlehem is as far as from Saxony in Franconia, and even further. 13, 47. The Emperor Augustus and his empire, though ignorant, must serve so that the Virgin Mary travels to Bethlehem and brings the Savior of the world to light there. 13, 45. Whoever does not want to start in Bethlehem, but wants to go up there and speculate how God rules, how he punishes and strangles, it serves him right when things go bad for him. 13, 134.
Afflict. When your soul is distressed, begin some sweet song or remembrance of your God, and soon you will feel relief. 4, 488 f. It is impossible that he who does not trust in the Lord should not be afflicted as often as any affliction breaks in. 4, 488. The Holy Spirit is grieved when Christian, pious hearts are grieved when they see that their hearts are about to break. 13, 1526. To grieve for the sake of the people who die to you is not evil. 3, 369. By the word of God, it is pledged in Scripture that it is right and proper, yes, even godly, to grieve over a good friend who has departed with death. 12, 2074. Paul allows Christians to grieve over a death; only they should do it Christianly and in good measure. 12, 2074.
Fraud. When asked about the deception that Rebekah and Jacob committed against Esau, one might answer: What is given to me by God, I may appropriate to myself, so that what is commanded me by God may be done. 2, 265.
Mendicant Monasteries. The Electorate of Saxony had 21 mendicant monasteries: 12 Barefoot and Minorite, 5 Preacher or Pauline and Carmelite, and 4 Augustinian. 22, 952.
174Bedding monk - enchantment. 175
It is useful and necessary that the mendicant monasteries disappear, for it is not only an unchristian being, but also a shameful nourishment. 17, 113.
Begging monk. A prince of Anhalt became a barefoot mendicant, went around the city of Magdeburg begging for bread, and even carried the sack himself. 22, 969.
Begging. Idle hypocrites who are used to begging can be found everywhere, and they pretend to be very pious for a while so that they can get even more. 1, 1139. Luther asks Spalatin to intercede with Bernhard Hirschfeld for an intercession to the castle of Wittenberg so that he will not collect a certain debt. The begging has come to an end, and the interest is not collected. 15, 2557.
Mendicant orders. Around the year 1200 find founded the mendicant orders of Franciscus and Dominicus. 14, 701. Franciscus founded the first mendicant order. 7, 1013. The mendicant orders and all those who commit themselves to external poverty are disciples and servants of the devil. 3, 1493. Luther wishes that the mendicant orders be abolished altogether. This is one of the articles that Eck makes Luther heretical. 21a., 237.
Beggar. It is the same work and virtue to help someone so that he does not become a beggar as it is to give and help someone who has become a beggar. 5, 710. Unknown beggars should not be given, who come running without the testimony of pious, godly men. 2, 1602. Foreign or foreign beggars should not be suffered without letters and testimony. 14, 283. Luther says of the false beggars: I myself have been deceived and tempted these years by such tramps and tongue-thrashers, more than I want to confess. 14, 283.
Beggar people. To the lazy, useless, idle beggar people, who can bring no one to work and run out of all lands, such pranksters shall be given nothing. 13, 849. To the lazy, useless, idle beggar people, who lie down to beg, who serve no one nor want to work, one should give nothing, but let them die of hunger. 13, 2327.
preserve. Where God does not keep counsel and guard, it does not remain, even if a hundred thousand locks were placed in front of it. 5, 1293.
Movement. The movement is exceedingly hot, as Aristotle says that the lead on an arrow can melt because of the swift movement. 1, 30. Movement is a cause of health, and health is a cause of movement. 22, 1974. God
lets the movements of the heart remain, and yet wants us to weave them. 3, 370.
prove. He who has an affirmative sentence is also obliged to prove it. He who asserts something must prove it, or he is overcome by simple negation. 18, 1429 f.
Reason of proof. An extremely apparent reason for proof is that which is taken from the quantity and size of the people and from the length of the times. 4, 771.
Probative value. The evidential value of a parable depends on the cause of the parable. 18, 1866.
Beyer, Caspar. As much as our jurists are stubborn in the matter of Caspar Beyer, the prince has nevertheless publicly confirmed Luther's verdict on secret betrothals. 21b, 3011. The Elector informs Luther how things stand in the matter of the engagement of the student Caspar Beyer. 21b, 3034 f. Luther announces to Caspar Beyer that his marriage affair is finished and that his bride is waiting for him. 21b, 3068 f.
Beyer, Joh. Luther proposes Johann Beyer as preacher to Philipp III, Count of Nassau. 21b, 2251 f. Luther reports to Count Philipp III of Nassau that he has received the travel money for Johann Beyer, and that he will start his preaching ministry in September. 21b, 2257.
enchant. To bewitch means to do harm by an evil eye. 8, 1461. Those who are bewitched by the spirit cannot free themselves by their own powers, but can only be freed if others help them, whose minds are not caught by this spell. 9, 261. 9, 261. In our time, Satan has so bewitched Münzer, Zwingli and others that they would swear that their utterly futile and ungodly dreams are the certain truth. 9, 258. Satan has so bewitched the hearts of the Anabaptists and Sacramentalists with his deceitfulness that they take lies, error and darkness for the certain truth. 9, 258. The devil now bewitches people with more frightening, namely spiritual sorceries. 9, 708.
Enchantment. Enchantment is nothing else than a nonsense caused by the devil, who forms a false opinion against Christ in the heart. 9, 264. The ungodly opinion that one wants to attain righteousness from the law or works is a deception and enchantment of the devil. 9, 269. Through spiritual enchantment, the old serpent does not catch and deceive the senses, but the minds of men with false and ungodly opinions. 9, 257.
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Bias. Bias has said that the official status is the one according to which one can judge about the nature of a man. 4, 1906. Mas correctly said: Regiment indicates what kind of man a man is. 3, 1382. Bias said: When one enters the regiment, one sees what kind of man he is. 3, 1658. Bias, one of the wise men of Greece, said: among tame animals a flatterer is the worst, among wild ones a tyrant. 5, 872 f.
Bible. Luther had not seen a Bible when he was twenty years old. At that time, the Bible was unknown to everyone, and no one read it. 22, 897. Luther found a Bible in the library at Erfurt, and as soon as he entered the monastery, he began to read, reread and over-read the Bible. 22, 897. Luther says: "When I was young, I often read the Bible and made the text common to me, so that I knew where every saying stood and was to be found 2c. 22, 54. One must read the Bible in order from beginning to end, so that one can first grasp the simple story in memory. 18, 1978 Luther says: "After I had become a good textualist in the Bible, only then did I read the Scribenten. 22, 54. The whole and only one book, the Bible, teaches such wonderful and astonishing things that God became man, of which no other book knows nothing. 9, 1814. One should read and listen to the Bible diligently, then one will find what is nowhere else to be found, namely comfort, but in patience, that is, in distress of conscience and death. 9, 1845. Luther says: "For some years now, I have gleaned the furniture twice a year, and even if it were a large, mighty tree, I have knocked on every branch and reed. 22, 40. Whoever wants to know God and have eternal life should diligently read this book, the Bible, and seek testimony of Christ, the Son of God, therein. 9, 1820 This is Luther's best and Christian advice, that one should draw water from the well or spring, that is, read the Bible diligently. 22, 7. Where there is an ambiguity in a word in the Bible in Hebrew, take the meaning that agrees with the New Testament, and it is certain. 20, 2107. He who wants to study well in the Bible, let him draw all things to the Lord Christ. 3, 359. Those who turn from the Bible to the commentary and books of the fathers, their study is infinite and futile. 22, 30. If God had not preserved the Bible and given some people to read it, it would have been taken away and destroyed by the devil long ago. 5, 428. God wants to have external things, and yet nothing on them.
He wants us to read the Bible thoroughly, and yet he wants us to work through his help. 9, 918. The Bible was a small book in the time of Joseph, but it contained the greatest and most important things, namely the ten chapters of creation and the history of Abraham. 2, 1823. Many authors have written holy books, but of these only those books are accepted and approved which we call the Bible. 5, 1576. The Jews are not one among themselves, but stretch and tear apart the Bible with their Grammatica in such a way that, if one wanted to follow them, one could never come to a unified Bible. 3, 1882. Each rabbi wants to be better than the other, and they must confess that they do not understand the words of the Bible in some places. 3, 1882. The Jews do not have, even according to the grammatica, unanimous, without all deficiency, a certain Hebrew Bible, let alone according to the theology, in which they are nothing at all. 3, 1882 St. Jerome writes that he was moved to translate the Bible anew from Hebrew into Latin because the Jews mock us Christians with the accusation that we do not have the right Bible. 3, 1880 f. Whoever does not have the man who is called Jesus Christ right and pure, let him be satisfied with the Bible; he will certainly be offended. 3, 1882. We Christians have the sense and understanding of the Bible, because we have the New Testament, that is, Christ, who was promised in the Old Testament and brought the light of the Scriptures. 3, 1882. That the Bible is God's Scripture is proven by the fact that everything in it is written through Moses as it goes and stands in the world. 22:3 The Bible is so buried by many books that one does not pay attention to the text, while in all faculties those are the best who are well read and grounded in the text. 22, 54. Luther has had to let his books go out to warn people against papist errors and to lead them into the Bible, and wishes that his books would then disappear. 15, 1462. A saying and text from the Bible is much more valid than many scribes and glosses, which are not strong and round and do not hold the engraving. 22, 7. The pope, the universities and the scholars hounded Luther into reading the Bible diligently, and thus finally attained their right understanding. 22, 59. The tyrants, fanatics and heretics only drive us into the Bible to read it the more diligently and to sharpen prayer the more earnestly. 22, 60. We are urged by necessity to run to the Bible with all the teachers of Scripture, and there to bring judgment and sentence upon them. 15,
178Bible . 17S
1481 If a doctrine is neither negatively nor affirmatively contained in the Bible, then nothing is there, so nothing is to be held of it. 18, 1430. Luther says: I would that all my books were destroyed, so that only the holy writings in the Bible would be carefully read. 22, 1704. The Bible is the head and empress among all faculties and arts. 22, 7. Luther works on the postilion and the translation of the Bible into German. 21a, 372. Luther thanks Spalatin for the instruction he received about the names of animals, which he needed for the translation of the Bible. 21a, 463. Luther says: In the translation of the Bible, we have truly looked at the matter and the meaning with the greatest effort before we came to the conclusion. 22, 1704 Luther says: "In my youth, when I was a monk, I read the Bible a lot, and you also read it diligently, for this alone does it. 22, 1657. As the translation of the Bible gave Luther a great deal of work, so this work will be of great benefit to those who want to derive benefit from it. 22, 1904. Although we have taken a lot of trouble in the great work of translating the Bible, there will be people who want to do it better 2c. 22, 1920 Because of the confession of the heathen church, the Bible has never been read so completely, comprehensibly, safely and without offence as we have translated it into German at Wittenberg. 22, 5. Luther is busy with the translation of the Bible, therefore he cannot now deal with the refutation of the Thomists in the six remaining sacraments. 19, 346 f. King Henry asks the Elector of Saxony not to allow Luther to translate the Bible. 19, 360. Luther says: "Since we began to translate the Biblia ourselves, we hoped that there would be less writing and more studying and reading of the Scriptures. 14, 432, If the Bible is to come forth, we who are Christians must do it, as those who have the mind of Christ. Christ, without which even the art of language is nothing. 14:16 Luther says: "If anyone is so nearly taught about me, let him translate the whole Bible, and then tell me again what he can do. 14, 17. Luther undertook to translate the Bible. Such a work should be done by those who pretend to be learned. 15, 1672 Luther hopes, with the help of the Wittenberg theologians, to give Germany a better translation of the Bible than the Latins have. 15, 2559. Our German Bible is in many places lighter and more certain than the Latin one. 14, 16. The two fine men Sanctes and Münster have translated the Bible with
The rabbis are too powerful that they also lacked the analogy of faith. 20, 2107. In Jerome's time there were six different interpretations of the Bible, which they called Hexapla. 3, 1882. Luther says: There is so much interpreting now, that perhaps in time so many Bibles will come, so many clerics will be masters in the Hebrew language. 3, 1882. In interpreting, the Hebrew Bible should be drawn, wherever it will suffer, to the understanding of the New Testament, against the understanding of the rabbis. 3, 1884 f. Although Augustine misses some words in the interpretation of the Bible, his faith does not break necks, because he knows the right man. 3, 1883 St. Jerome translated the Bible from Hebrew into Latin, which interpretation we still use in the church today. Luther says: "If I had to choose, I would let the Jews go to the devil with their understanding and the letter of the Bible, and lead them to heaven with Augustine, without their understanding. 3, 1883: There would be nothing better to wish for than that all books would be badly destroyed, and nothing would remain with all the world but the true Scriptures or Bible. 11, 346. Duke George of Saxony once said: If only the monk Luther completely translated the Bible, and went after it where he should; and the papists also praise it. 22, 1654. The pope does not reject the Bible, but persecutes and kills righteous, pious, faithful teachers and people who interpret the Scriptures correctly. 22, 575. It is to be hoped that in the papacy many people have become blessed who have remained simple-minded with the bad text of the Bible and have kept to it. 22, 577. The Bible has been greatly wronged in the papacy for a while, and the dear fathers, as Ambrose, Basil and Gregory, have often written coldly enough. 22, 7. Emser, the wise man, did not want to know whether it was advisable to Germanize the Bible, perhaps (says Luther) because it and the church are so much at odds with each other. 14, 349. The Bible is the first thing that goes with the baccalaureate; and the sentences are the last thing that remain forever with the doctorate. 10, 339. The sentences should be the beginning of the young theologians, and the Bible should remain with the doctors; so it is the other way around 2c. 10, 339. Under the pope, the Bible was publicly called a heretic book and blamed for the heretics helping themselves from the Bible. 14, 349. The princes of Anhalt want to have three copies of the Bible printed on parchment; 340 calfskins are needed for one copy, and it will cost about 60 guilders. 21b,
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2378 The workers are overwhelmed by so many Bibles to be bound; there are so many that many cannot get theirs before a full half year. 21b, 2775.
Library. How Luther wants a good library to be arranged. 10, 483. Luther says: My advice is not to heap up all kinds of books in libraries without distinction, and to think of nothing more than the quantity and heap of books. 10, 483. Luther says: I wanted to expel the dung from libraries, and supply my library with righteous books, and consult learned people about it. 10, 483 Among the most important books of a library should be the chronicles and histories, because they are miraculous to know and to govern the world. 10, 484: If the gospel and all arts are to remain, they must be written in books and scriptures; therefore, good libraries should be provided. 10, 481.
Bibra. Excellent testimony that Spalatin gave to the Bishop of Würzburg, Lorenz von Bibra, who wrote to the Elector: "Do not let the pious man, D. Martin Luther, move away! 15, 421. Lorenz von Bibra, bishop of Würzburg, was in great esteem with the emperor and all princes of the empire 2c. 15, 422.
Bid. The book of Gabriel Viel about the Canon of the Mass is the best book of the papists; nevertheless, there is much shameful thing in it. It was Luther's best book in the past. 22, 023 f. Gabriel Biel wrote a book about the Canon of the Mass, which in my judgment was the best. When I read it, my heart bled. The reputation of the writing would be nothing against Gabriel. 22, 1402.
Beer. A plague for Germany has been the one who brewed the first beer. 22, 1870.
Image. The image of Adam is carried by all who come from him. 3, 46. The heavenly image is Christ, who was a man full of love, mercy and grace, humility, patience, wisdom, light and all good things. 3, 46. To be created in the image of God is to be conformed to God. 3, 129. Adam was made in the image of God, true in soul, without all error in right knowledge and faith, holy and pure in body, without impure airs 2c. 12, 916. Since Christians are renewed by God's grace and Spirit into the divine image, they should also live in such a way that both soul and body are righteous and holy in the sight of God 2c. 12, 916. The Holy Spirit works faith in us; through such faith we then get
God's image again, which we had lost in paradise. 7, 1861 f.
Images. A Christian man shall be free to have and not to have pictures. 3, 1809. That one may have pictures, paintings and carvings in houses. 14, 998 f. After the consciences have been instructed from the Gospel, let the images go externally, God grant, they will be broken, disintegrate or remain standing. 20, 145. An image that is not an idol or altar, that one bows the knee to it, nor makes a service out of it, you can keep. 3, 1778. Also the image, the bronze serpent of Moses, remained until Ezekiel removed it for the sake of worship alone. 20, 141. The serpent of brass, the two cherubim above the mercy seat were images; therefore we may have and make images, but not worship. 20, 27. Moses and the prophets forbid and condemn images made for the purpose that they should be worshipped 2c. 14, 999. Paul preached against idolatry in Athens, but he did not take away any image by force. 20, 28. St. Paul sailed in a ship that had a sign of the idols called Castores, and yet he did not tear down the images or the ship. 20, 88. It is not only a crudeness, but also an extraordinary ignorance, that in many places also the images of Christ and the apostles have been thrown out of the churches. 14, 998. If there is no worship, one can make use of the images like the scriptures, which remind us of things and, as it were, put the things before our eyes. 14, 999. All images other than God's, especially those that are not worshiped, God nowhere forbids. 3, 1436. According to the Law of Moses, no image other than God's image is forbidden to be worshipped. A crucifix or an image of a saint is not forbidden to have. 20, 140. If one wanted to follow the enthusiasts, one would have to coin no money, look into no water, look into no mirror, in order to have no image. 3, 1049. The outward pictures, parables and signs are good and useful to show, grasp and keep a thing by it. 13, 1871 A painted image that I look at without superstition is not forbidden to me, nor should it be taken away. 3, 1777 The images on the coin, the penny images are also not worshipped, one does not put any trust in them, but they are memorial images. 3, 1777 We do not reject images in which one sees past stories and things, as in a mirror, because they are not images of superstition. 3, 1777. Although the false prophets are hostile to images, it is nevertheless to be feared that they will reject the Jáchymovs on which St. Joachim's image is painted.
182Images - iconoclasm. 183
is coined, could not yet throw away. 20, 142. It is left free to have or not to have images, but one should not worship them. 20, 26 f. Where images or pillars are made without idolatry, such making is not forbidden, because the main saying remains intact: "You shall have no gods." 20, 141. It should have been preached that images were nothing, and that one would do God no service if one erected images, then they would have passed away of their own accord. 20, 27 f. The right way would have been to preach that the images were nothing, so that God would not be served or pleased. 20, 30. Where hearts are taught that one pleases God by faith alone and that no pleasure is done to Him by the images, people fall away willingly. 20, 138 f. The people must be made to have no confidence in the images, as if they could help. 3, 1046. When the people are taught that nothing helps but God's grace and mercy, the images fall by themselves. 3, 1047. God forbids the images that one worships and puts in God's place. 3, 1047. The opinion of the first commandment is that one should not have confidence in the images, but should look to God alone for all good. 3, 1049. God forbade the Jewish people through Moses that they should not have images to worship with. 3, 1051. Images that are not idolatrous are also not forbidden to the Jews. 3, 1051. Before Carlstadt dreamed of iconoclasm, Luther sought through the Word of God to tear the images from the heart and make them worthless. 20, 138. Carlstadt tore the images out of the eyes and left them in the "heart, because he does not and cannot preach faith. 20, 138. Carlstadt blames Luther for wanting to protect the images against God's word, and yet he knows that he wants to have them torn from the heart, despised and destroyed 2c, 20, 139. Carlstadt acts against God's word, who only breaks the images by heart and leaves them in the heart, and besides that, falsely puts trust and glory in the work. 20, 139. Carlstadt pretends that Luther is nothing but a protector of the images, while Luther only resists his red, stormy and rapturous spirit. 20, 139. Luther admitted, and did not resist, that the images should also be removed externally, so far that it is done without raving and storming by proper force. 20, 139. Some images are lying and annoying, like that of Barbara, Margaret, George, Christophorus, Catharina 2c., therefore find them to be rejected.
14, 999. In houses and churches one should not suffer annoying images, because everything that is said, written, sung, painted, formed, should serve for edification. 14, 999 f. Luther has always punished and condemned abuse and false confidence in images; but what is not abuse, he has always let remain 2c. 14, 418 f. You can break images and idols and tear down churches, but the heart is not broken because of it. 3, 1676. The images are to be torn down and eradicated in such a way that the hearts are torn away from them and turned away. 3, 1046. If the images to the oak tree, in the Grimmenthal, to the pear tree, and where such runnings are more to the images, were broken, destroyed, it would be praiseworthy and good. 20, 146. Idolatrous images may be torn away, but by proper authority. 3, 1777. Moses keeps the order that he first commands to destroy the creators of the images, then the images. 3, 1434. Wherever an image is erected that is feared, and a faith is put on it, tear it down. 3, 1778. We should remove idolatrous images by word or by the public consent of the authorities. 3, 1437. What the image means: Christ sitting on the rainbow and a smoke coming out of his mouth. 5, 897. Without a doubt, many of our people, who were so fond of idolatry, also worshipped the wooden images of the saints. 14, 1610. We let ourselves think that St. Barbara, Anna and St. Christophe, each looked at his image and heard our prayer. 2, 923. Princes, bishops 2c. have had so many precious, silver and gold images made in the churches and monasteries, because they thought they were doing God a service. 20, 29. For the decoration of the wooden images in the papacy, golden borders, clasps, corals, paternosters are used 2c. 2, 923. The papists put images in the churches because they think they are doing a good work and serving God with them. 20, 85. In the papacy, images of Our Lady, St. Anne, Crucifixes 2c. were made in the opinion that we would be doing God a favor by honoring them. 3, 1046.
iconoclasm. Idolatry may not be enforced by the text of the first commandment. 3, 1045. 3, 1045. In iconoclasm, the heart still remains full of idolatry; they think they are doing God a service. 3, 1047. To storm images does not mean to throw away all kinds of images, but only those that are worshipped as idols. 3, 1777. If iconoclasm made holy people and good Christians, then the Turk would be the holy of holies, because he
184Picture stormer - binding key. 185
tears down many pictures, castles and cities. 3, 1808. The Teusel does not mean iconoclasm, he only wants to break a hole through it, that he may cause bloodshed and murder in the world. 20, 160. The swarm spirits have taken over the mob with iconoclasm: He who breaks an image does a good work, he proves himself to be a Christian. 11, 1415. The outward iconoclasm is only a larva, by which one wants to chase temporal honor and boast with it. 3, 1808. Works, as iconoclasm and other things, do not harm the devil. 3, 800.
Iconoclasts. The iconoclasts destroy all images, although Moses commanded this only of those whom one serves and trusts. 3, 1436. The iconoclasts boast that they destroy the images according to God's command and word. 3, 1050. Why Luther advised to chase the iconoclasts out of the country as bloodhounds and rebels. 3, 1435. A murderous spirit is hidden in the iconoclasts. 3, 1435. The new prophets, the iconoclasts, boast that the right of the sword is given to the mob without distinction. 3, 1506. The iconoclasts are quite pious and kind against the images on gold and silver coins. 3, 1437.
figuratively. This is the way of all those who escape the grounds of proof with figurative speeches, that they bravely despise the text itself and twist some torn out word with figurative speech. 18, 1840. Augustine's saying: A figurative speech proves nothing, agrees with truth and common sense. 18, 1091. Every figurative way of speaking, which Scripture itself does not enforce, must be avoided as the most effective poison. 18, 1820: What inconsistencies follow from the fact that the diatribe reinterprets the simple speech of God into figurative speech. 18, 1824 ff. We must compare what is said darkly with images, and interpret it according to what is said without images and simply, so that it cannot be taken otherwise. 14, 2103.
Image. Since pieces of smashed images had been placed in Luther's path at Kahla, he made no mention of them in the sermon, but preached with conciliatory words against Carlstadt 2c. 22, 1820.
Balaam. Balaam is called in Hebrew a devourer, as he opens his mouth and devours and eats everything. 9, 1383. Balaam was a very good prophet and quite godly in the beginning, but after that the devil seduced and corrupted him. 2, 385.
Equity. Equity is not an audacious relaxation of laws and discipline, but an interpretation of the laws that sometimes alleviates a circumstance in legal cases. 22, 1517.
Binding. The binding is only an outward separation of those who put themselves with sins into the malediction, to get them out again; so the most holy father pushes them in. 15, 1809. He who howls with the papists, helps to handle their blasphemy, banishing, binding and murdering, not only becomes free from all sins and heresy, but is the dear child 2c. 19, 941. 19, 941. The word "bind" has been interpreted by the papists to mean as much as to command and forbid or to make law and commandment in Christendom. 19, 904. "To bind" here must mean to bind sin, and to loose must mean to loose sin. Now it is certain that "binding sin" cannot be as much as commanding or laying down the law. 19, 906. With the saying: "What you will bind on earth", the papists have not praised nor taught Christ's blood and God's grace, but have only puffed up the pope's power. 19, 911. Binding with the papists means: making laws, commanding and forbidding; dissolving or releasing with them means: To take money for it and to dispense. 10, 1578. The pope interpreted "bind" to mean that he may make law and order, not only in the church, but also in the secular government, as it would be good for him. 13, 542. 1948. Through the text of "binding" and "loosing" the pope has set himself as a Lord in heaven, on earth and in hell. 13, 1168. The papists interpret "binding" and "loosening" as such a power that the pope may conclude, set and do among the Christians, also in worldly matters, what and how he wants. 13, 1168.
Binding Key. The binding key is the power or office to punish the sinner who does not want to repent with a public sentence to eternal death by separation from Christianity. 19, 952. The binding key drives the work of the law, reveals the sin to the sinner, admonishes him to fear God, frightens him and moves him to repentance. 19, 952. We do not want to have the knowledge key in Christianity, but the common doctrinal key, and then the right binding and loosening key for those who sin. 19, 937 f. The rule of the papists is such that they confidently practice the binding key with the law, and the loosening key with the remission of sins. 19, 939. Everything that the binding key creates in the papacy is certain; but what the loosening key creates is uncertain. 19, 920. Murder, adultery, blasphemy-
186Birnstiel-Bishop . 187
But the church's avarice and splendor hinder, so the binding key flashes and thunders. 19, 940. The papists confess that both forms are right, that marriage and food are free, and that the teaching of the gospel is the truth; nevertheless, it must be heresy, and the binding key goes both over body and soul. 19, 941.
Birnstiel. Luther sends Johann Birnstiel to Göttingen as a preacher. 21a, 1612: Luther asks the Elector for a scholarship for Sebastian Birnstiel. 21b, 2264.
Bishop. Wherever the right doctrine, confession and custom of the sacraments remain and continue, that alone is the guard and watch of our dear shepherd and bishop Christ. 12, 565. The Lord raises up bishops whom and when he wills, as we see in Jerome, Augustine, Ambrose and in ourselves, with the setting aside of the Succession 2c. 14, 600. In the Church, it is not the succession of bishops that makes a bishop, but the Lord alone is our bishop. 14, 600. All pious parish priests are bishops; but in the whole papacy it is nothing more than a mere name to the sin and shame of all Christendom. 12, 564. In St. Paul, bishop and pastor are one thing. 10, 314. Paul calls all the elders of a city bishops, who were not princes and went to futz. 19, 707. Bishop and priest have been one thing. 9, 1098. Bishop and elder is one thing. Therefore it is a lie that they now say that the office of bishop is called a dignity 2c. 9, 1101. Bishop is actually called a bailiff and bishopric an office. 5, 58. Episcopus or bishop in Greek actually means in German a guard, a keeper, watcher. 19, 708. Bishop comes from the Greek language, whom they call Episcopus, which in Latin is called Speculator, in German a waiting man or watchman on the watch. 18, 1283. "Bishop or priest" is not a name of a sect, but a name of office. Priest is as much as eldest, bishop as much as an overseer. 19, 1098. A bishop is called in German a Vorseher or a watchman, who lies on the guard or on the watch, and sees around him what everyone lacks. 9, 1101. 1276. Bishop, that is, overseer, overseer and governor; who shall see that all offices go right, that the teachers of their office wait, the servants distribute the goods right, punish the sinners 2c. 12, 338. This is what the Scripture calls a true bishop, who is an overseer or guardian and watchman; but we think of the large pointed hats and silver staffs. 12, 563 f. Bishops are ministers, because they are to be Christ's ministers and carry out his command, that is, they are to preach and help.
preach. 5, 58. A bishop of the church must have God dwelling in him, so that he is blameless, adorned with all the gifts as Paul describes him. 4, 1125. A bishop must be taught by God, so that he does not preach his own things to earthly-minded people, but divine things. 4, 1126. The preachers have the name that they are called bishops, that is, watchmen and overseers, who are to lurk where the enemy wants to come in and chase him back. 9, 827. According to divine order, only the bishops should be and be called who wait on the people with sermons and sacraments, as the parish priests with their chaplains. 19, 708. St. Peter admonishes the bishops not to act as if the people were among them, to do as they please; for we have one Lord, Jesus Christ, who rules our souls. 9, 1102 f. The bishops or parish lords are not heads nor lords nor bridegrooms of the church, but servants, friends and overseers, caretakers or overseers. 20, 1101. In the legend of St. Martin we have an example that a man he thought was a peasant preached and was the people's pastor or bishop 2c. 9/ 1098. Every bishop or parish priest has his certain parish or parish, in which no other or stranger shall teach without his knowledge and will. 5, 721. In the past, there were bishops in every parish, and their office was to watch over the churches, to guard and watch against the devil, false doctrine and all arousal. 12, 564. Whoever wants to be a true bishop, let him direct all his rule to catch the hearts and make them love the word of God. 11, 1034. We preach how to believe rightly and how to call upon God; bishops and priests cannot stand this, condemn it as heresy, persecute and murder Christians for it 2c. 12, 1433. Some, as St. Boniface, have appointed other bishops in cities, as Titus did, but have not been bishops over many cities because of it. 19, 707. All appointed holy bishops have been bishops in only one city, as Cyprianus, Hilarius, Ambrose, Augustine, Irenaeus 2c. 19, 706 f. The bishops who now rule over many cities are not Christian bishops by divine order, but by diabolical order and human iniquity. 19, 702. The two upper points of the bishop's hat signify the two Testaments, the Old and the New, which a bishop carried on the head of his soul, that is, in his mind. 19, 677. All that belongs to the office of a true bishop. 21b, 2982. Those commit an abomination who teach that Paul forbids a bishop to have a sincere and honest ministry.
188Bishop . 189
To take a widow as wife. 19, 1756. That a bishop is only a wife's husband cannot be understood otherwise than that he does not transgress the limits of an honest marriage and of an immaculate marriage bed. 19, 1750. The bishops and successors of the apostles do not administer dominions, but they have offices, they are also called the appointed servants of the church of Christ. 18, 1532 After the apostles, the bishops soon became disunited, preaching various things, so that in the end it was no longer faith but human doctrine and works that drove them. 5, 668. St. Jerome writes about the epistle of St. Paul that priests and bishops are one thing, and clearly proves it from the text. 16, 2062. St. Jerome says freely: All bishops are equal, all of them heirs of the apostle's chair 2c. 17, 1047. In the time of Jerome, the bishops were indeed true bishops, who did not seek their honor or dignity, but the salvation of souls and the benefit of the Church. 14, 385. Already in the time of Jerome, the bishops had begun to grow in wealth, esteem and honor among the world, and most of them exercised tyranny over the people. 9, 547. The bishops, cardinals and canons make many parishes empty and desolate, so that the rabble becomes raw, wild and pagan, and learns nothing from God. 5, 850. The office of the bishops is not that they should read the horas canonicas, attend masses, roar in the churches 2c., but to serve others with the word. 4, 1126 f. One now finds a parish priest who does more than all the bishops of the pope, to whom one now gives any ten florins only. 7, 1164. Right bishops should teach the reason of faith, so that all Christians know it, so they go and cry: The laity should not be allowed to read the Scriptures. 9, 1237. The priests and bishops shall not lay down any law or commandment over others without their will and permission; their rule is nothing else than to do God's word. 10, 406. St. Gregory was the last bishop of Rome, and after him the Roman Church has had no bishop until this day. 17, 1048. St. Gregory concludes and says in short that no one should call himself the supreme bishop or of all Christendom. 17, 1047. The bishops want to be princes of the empire, so even the emperor has been forced to confirm and strengthen the papacy against himself. 22, 888. From the bishops now does not go the gospel, but citations, letters of excommunication, letters of torture, letters of money, bulls and lies, as they flay everyone with. 19, 708. The bishops free themselves from all commonality, that they do not give the lap of the secular authorities, nor the
Those who want to be subjected to the same lordships refuse to bear the same burdens. 18, 1532. Almost no one becomes a bishop, priest and monk for any other reason, except that he wants to have enough and to go idle. 18, 1536. The papist bishops do not sanctify the souls of the faithful, the true church of Christ, by word and prayer, but must smear God with bells, wood and stones 2c. 18, 1549. The bishops, who are now, do not know God and his Scriptures; it is made by human laws and order thus. 18, 1283. If plates, consecrations, anointings, clothes made priests and bishops, Christ and the apostles would never have been priests nor bishops. 18, 1284. The papists call bishops, who are now no more than secular princes; sacerdotes priests, who say mass and pray horas, turn God's word as they will. 18, 1288 f. The papal bishops pretend to have the right over body and soul, they have both worldly and spiritual swords at their disposal, so that they cannot be forced. 9, 1752. The papal bishops have stripped themselves of all wards, interests and pensions, so that their goods may not be touched. 9, 1752. The papal bishops do nothing but splendor and ride beautiful stallions and sometimes consecrate churches and altars and baptize bells, and yet they pretend that their status is a perfect one. 9, 1386. The papal bishops may be resplendent with the gold and silver staffs and the collected choir caps, but they do not have the right staff, the holy scripture. 7, 1111. The papal bishops have lost office because they do not carry out Christ's command, and others have taken their place, for they have become Judas. 5, 58. The papal bishops are neither priests nor princes, but are fused together from what there is in these two estates. 4, 1298. Bishops, priests and monks seem to lead an exceedingly good life and draw the words of the lips of God to their works. 4, 1010. Bishops, provosts, deans, canons, officers, vicars and monks have so captured the church and the faith of the church that one cannot see the truth before the profusion of ceremonies. 4, 1298 f. Because the bishops do not preach, and follow the pope, their Judas, let others come who are not bishops, and lead their office and preach. 5, 58. Among the bishops of Rome and all the bishops, the priests and religious, there is unbelievable avarice, gluttony, ostentation and more than worldly excess. 4, 431. The bishops in the papacy, who are the best, leave the ministry of the word and the care to the bishops.
190Bishop's office - request, 191
for the people to the most unworthy and unlearned people. 4, 407. Our bishops are today watchmen without voice, and in truth mute dogs. 6, 613. Our bishops and clergy confuse and trouble the consciences with false, unnecessary, fabricated sins through the vain law of man. 5, 1233. Because the papal bishops want to count the florins, govern the land and the people, and do not even preach and administer the sacrament, we say: You have rejected yourselves. 7, 1109. In our time, the bishops display greater splendor than kings and princes; in Christian life and knowledge, however, they are not equal even to unlearned men and women. 8, 1533. The bishops do not execute their office, they do not teach the gospel, they do not care about the salvation of souls, but only seek dominion. 9, 71. Our bishops sit on cushions and are squires, lay burdens on us that they themselves do not touch 2c. 9, 1103. Our bishops and clergy are Balaamites, that is, the devil's jaws, that he may snatch and devour countless souls. 9, 1383 f. No one is allowed to preach a word, unless one asks the bishops beforehand, and if one attacks them with the Scriptures, they say: one must let them interpret the Scriptures alone. 9, 1752. Since the time that the world was purified and enlightened by the gospel, the bishops and clergy have done nothing but to throw everyone away from the faith. 2c. 12, 1467. The bishops bind the poor consciences with their laws, when they should be putting life and limb into strengthening them and quietly leading them to the faith. 12, 1368. Therefore, countries and cities have been given to the bishops, that they persuaded the people, that they thereby made a ladder to eternal life. 14, 1014.
Bishop's office. Bishopric is not a dignity or rule, but an office, that he should visit those who are commanded to him, watch over them, and be their guardian 2c. 9, 1276.
Bishops' larvae. We know the bishop's larvae by their works and teachings, because they preach about money deposits and not about the Gospel. 19, 711.
Biting. Everywhere the spirit commands to punish the world because of the sin of godlessness, and praises, yes, requires 'this holy and righteous bitterness. 19, 298. Such people, who are not accustomed to vices being bitten, accuse Luther of bitterness. 21a, 334. Luther warns Spalatin not to believe those who accuse him of excessive bitterness in his writings; these only want to sully his name 2c. 21a, 334.
Bishopric. Every diocese has its law and custom, its punishment and sin, which they call Statuta Synodalia, different from another diocese. 19, 1143 f.
Request. The first request is exuberant, indeed, the greatest of all, comprehending all the others within itself. For if anyone would sufficiently sanctify God's name, he would be completely pure. 7, 768. The summa of the first petition is: Dear Father, I confess that I, alas! have defiled your name, therefore help me by your grace that I may be destroyed, and that your name alone may be in me. 7, 771. The first petition asks that God's glory be sought before all and above all and in all things, and that all our lives forever be for God's glory alone, not for our benefit. 7, 772. In the first petition, I pray that God will stop the blasphemous faith of the pope, the Turk, the red spirits and heretics, all of whom profane and desecrate his name. 7, 508. The summa of the first petition is: Give us grace to live in such a way that your divine name is not honored by us in our lives; without your help we profane and dishonor your name. 7, 723. In the first petition of the Holy Lord's Prayer all the following petitions are included, as in the first commandment all the other commandments. 4, 517. In the second petition we ask that, after we have God's word and right doctrine and worship, his kingdom be and remain in us, and that he protect and sustain us in it. 7, 508 f. In the third petition we ask that neither our will nor that of any man, but God's will alone be done, and that what he thinks and counsels may continue 2c. 7, 509. The fourth petition includes not only food and drink, but also all kinds of hardship, that God will protect us against the Turk, protect us from pestilence, and give us good years and healthy fruits. 13, 991. In the fourth petition, we ask for everything that is necessary for the preservation of this life: Food, healthy body, good weather, house, yard, wife, child, good regiment, peace 2c. 7, 509. In the fifth petition we ask that God forgive us our trespasses and not look upon the shameful abuse and ingratitude of the world for the goods that he gives us so abundantly every day. 7, 509. There is no man so pious, so righteous, that he is excluded from the fifth petition; everyone finds fault with his neighbor. 7, 747. In the sixth petition, we ask that God keep us in the midst of all the temptations and troubles of the world, of the devil and of our own flesh, that we may not be overcome. 7, 509. In the seventh petition, we ask that God finally help us completely out of all misfortune, and when the time comes, grant us a merciful, blessed hour. 7, 509.
192please " Blondus. 193
ask. To ask means to state and interpret my need and cause with prayer or words, as the Lord's Prayer has seven such petitions. 19, 1325. We should ask in such a way that we always look to God's will, and then not doubt that God will give us everything that serves His glory and our happiness. 13, 606. God has commanded to pray and to ask, and has promised that it will be answered and yes, and that we cannot lie or lack. 9, 1803 f. If God had not asked and promised to hear, all creatures would not obtain a grain with all their asking. 11, 926. You will not find anyone in the Gospel who is denied help, who has ever asked anything of the Lord and was not given it. 11, 1842. It is not in our power to ask with strong confidence; the Holy Spirit must do it. 11, 1522. By this very fact we become worthy to ask and to be heard, because we believe that we are unworthy and dare to trust in the faithfulness of God alone. 11, 929. Never consider yourself worthy or skilled to ask or to receive, but be a free venturer on the true and certain promises of your gracious God. 11, 929. We are not aware whether what we ask is good and useful. Therefore, faith asks in such a way that it submits everything to the gracious will of God, whether it serves His glory and our benefit 2c. 11, 482 f. We should believe without doubt and without measure of divine goodness; but we should ask with the measure that it be His glory, His kingdom and will. 11, 483. We should know that God does not want to be taken in jest, but is angry and punishes us if we do not ask, just as he punishes all other disobedience. 10, 104. God is so willing, inclined and ready to give that he calls us to ask, to seek diligently and to knock confidently. 9, 1802. Because Solomon asked according to the will of God, he was heard. It is not proper to determine the manner, time and hour. 9, 1516. Christ tells his disciples to ask so that they will not become proud and presumptuous, but remain humble and aware of their inability. 8, 360. Christ does not allow each one to ask for himself alone, but for the whole assembly of all men. 7, 761. This is the ordained will of God, that he will be asked, and give the Holy Spirit to those who ask him, and all that they need. 1, 1268. It truly happens what we ask, only that God does not give in such a small measure as we ask. 6, 830. We must learn that we should wait in faith for what we ask, and not let the delay deter us from hanging the Amen on it.
6, 831. How to ask for the things that belong to this present life. 4, 1764. Christ does not only ask for us, but also gives us that we may and can ask to God ourselves, and carries our prayer before God. 5, 1024. God wants to be asked and heard, not for your worthiness, but for his mercy. 5, 489. After the fall, one must hope for forgiveness and ask for it, and not remain with the thoughts of anger and fear. 5, 494. Luther says: When my housewife lay ill, I asked God to let her live; so he gives her the estate of Zülsdorf in addition, and otherwise gives us a rich, fruitful year. 22, 514.
Blank. Lic. Blank said: "I am also a lawyer, but an innocent one, have studied several hundred guilders in juro, and only earned eight Märkische Groschen with it, nor do I have a conscience about it. 22, 1478. Lic. Blank was not careful, in that he did not avoid the baths during the fever, and also wanted to quench his thirst with much drinking, whereby he killed himself. 21b, 2568. Luther recommends Georg Blank to the Bishop of Amsdorf as Notarius of the Consistory. 21V, 2741 f.
Blaurer. If it is true that the Duke of Würtemberg regards Blaurer as his favorite, then nothing can be hoped for from the upper Germany. 21b, 1936. Luther has read the defense writing of Ambrosius Blaurer, which he accepts as cheap and good for the sake of harmony. 21b, 1970.
abide. In the words of Christ, "He abideth in me, and I in him," "abide" means to persevere or to have a dwelling place. 7, 2355. He who does not abide in Christ falls into abominable vices, arrogance, lies, pride, blasphemy 2c. 4, 1518.
blind. When God is justly angry and sends his severe punishment, he first closes the eyes of the people, so that they go blind from one pit to another. 8, 585. Christ called the Pharisees blind men, who offered many sacrifices, but left faith and love standing. 5, 1456.
Blindness. Jewish blindness interprets David's words of the "righteous ruler" to David, not to the Messiah. 3, 1892 f.
Lightning. God lets lightning strike church buildings more often than other houses, because there he is provoked to anger more than he is worshipped. 19, 749.
Blondus. Blondus and Platina praise and extol the tyranny and shameful deeds of the pope. 18, 1565.
194Flower-^Bohemia . 195
Little flowers. The little flowers in the field must also become our doctors and masters, so that our shame may be all the greater. 7, 568.
Blood. "Your blood, in which your soul is," is not to be understood as if the spirit or the soul resides in the blood. 3, 175. The blood of the Christians is, as it were, the dew with which the church is moistened and by which the tyrants are conquered. 6, 327. 6, 327. The treasure, so that we are redeemed, is not perishable gold or silver, but the precious blood of Christ, the Son of God. 9, 995. The blood of our Lord Jesus Christ is not a vain, dead blood, but a powerful, living blood of the Son of God, and cleanses and heals both of us from sin and death. 12, 540. Whoever does not want to obtain grace through the blood of Christ had better never appear before the eyes of God, for he only angers the Majesty more and more. 9, 996. What is not washed by the blood of Christ is all poisoned and cursed by the flesh. 9, 1155. The outward gross things are small compared to this, that one is taught how to become godly by works; for there the precious blood of Christ is most defiled. The blood of Christ is most profanely dishonored. 9, 996. The more a man presumes to make himself devout and does not have Christ, the deeper he falls into blindness and wickedness and condemns himself by the precious blood of Christ. 9, 995 f. Christ communicates to us the power and effect of his sacrifice and blood, which he shed for our sins, and applies the treasure to us, so that he purchased our redemption. 12, 538. The blood of Christ is powerfully mixed into water baptism, so that it is not to be regarded or thought of as badly pure water. 12, 538.
Bock. Why Luther called Emsern a goat. 18, 1250. Luther's writing: "An den Bock zu Leipzig." 18, 1250 ff. Luther's writing: "Auf des Bocks zu Leipzig Antwort." 18, 1256 ff. Luther's goats puff themselves up like the frog that wanted to be as big as an ox, with their own breath, wind and spirit. 18, 1292.
Boetius. Luther and his colleagues indicate to the avenger at Mulhouse that they have informed Sebastian Boetius of his appointment and that he will come soon. 21b, 3009.
Bohemia. Luther's judgment of the Bohemians, the people who entered the Scriptures with their bright reason. 5, 900. The Bohemians want and insist that God alone forgives sins, and are annoyed by Luther's booklet on the keys. 22, 558. Luther became more lenient against the Bohemian brethren, who
They are called Waldensians or Picards because they did not teach wrongly about the Trinity, about Christ, about eternal life. 2c. 14, 335. We have a brighter and more certain way of speaking of grace and forgiveness of sins than the brethren in Bohemia, because we separate works and faith so purely and correctly. 14, 336. Luther gave a Bohemian all his writings and an answer to the letters received from the Bohemians. 15, 2482. Since Luther was a papist, he hated in truth and from the heart the Picards, the brethren in Bohemia, out of great zeal for God and religion. 14, 366. With the brethren in Bohemia, it could not have happened otherwise than that some passages of Scripture remained obscure to them, since the languages were in decline and they did not cultivate the sciences. 14, 368. From the confession of the brethren in Bohemia, it is clear that they have been condemned and plagued by the papists with great injustice. 14, 369. Luther found in the brethren in Bohemia, whom the papists called Picards, the unique and great miraculous thing that they set aside the laws of men and searched the Scriptures 2c. 14, 367 f. Luther received letters from two priests of the Utraquist party at Prague in Bohemia, together with a booklet by Johann Hus. 15, 2452. The Bohemians have abandoned the antichristic papists for most just causes, after they burned the innocent John Hus and condemned both in an ungodly way. 19, 282. Christ, who cannot err, teaches, as the papists say, One Form in the Gospel, and the pope, who cannot err, gives both forms to the Bohemians. 19, 1351 f. The pope leaves and gives both forms to the Bohemians; is this right, why should it not be right for us? 19, 1351. Our ancestors learned from the Bohemians and from Ziska what it means to have a bad conscience and a despondent heart. 16, 1630 f. Whether the Bohemians are good or evil, they certainly have Christ's word and deed for them in the use of both forms. 19, 17. There is a party in Bohemia, which they call the Utraquists, of which Luther does not know that they hold differently than we do, except for both forms. 19, 456. 19, 456. The Bohemians translated Luther's "Ten Commandments" and "the Lord's Prayer" into Bohemian, sent them to Luther, printed them with their own types 2c. 21a, 331. Luther admonishes the Bohemians to stay with their faith and not to reconcile with the papal see. 21a, 436 ff. One's own conscience and the fear of God should enforce that the Bohemians henceforth neither desire nor receive consecration from the "child".
196Böhmerland - Evil, that. 197
of perdition". 10, 1567 f. Luther testifies to Benedict, Archipresbyter of the Bohemian Brethren, that they have the right opinion in doctrine, which he had seen from the presentation of their envoys. 21b, 1964 f. The emperor and king eradicate the gospel in Bohemia, strangle and drive out all Christians, and then want to strike the Turk. 7, 1099.
Bohemia. Bohemia has so far been defeated by the unfortunate misfortune of having to beg for the priesthood, and has had to suffer the most unworthy. 10, 1591 f.
Boldewan. Luther recommends Joh. Boldewan as pastor in Belzig. 21a, 636.
Bologna. At Bologna (Bononia) it was decided that the emperor should suppress the Lutherans with the sword. 16, 1705. At Bologna and at the courts of the pope, the bishops and the princes, it was decided to curb the Lutherans with the sword, but nothing came of it. 4, 1417.
Bonaventure. Bonaventure is the best among the school theologians and church scribes. Augustine has the first, Ambrose the second, Bernard the third. 22, 1390. Bonaventure, the brave man, who has no equal, has also been in error, has followed the abomination of the pope, but without godless stubbornness. 2c. 18, 1574. The papists have among the number of those who came from the monasteries to the episcopate several saints, as Bonaventure. 19, 1628. Bonaventure gives a comprehensible similitude to understand the work of the three persons as one God. 3, 1923. When Luther was still a monk, he marveled at Bonaventure's saying: "It is no sin for a man to court a virgin and desire her as a wife. 2, 166.
Bonholt. Luther asks the Elector for his intercession for the expelled Danzig preacher Joh. Bonholt. 21a, 913 f.
Bonifacius VIII. Bonifacius the Eighth, a cunning knave above all knaves, first started the golden year in Rome, and set up the indulgence stuff properly. 16, 2052. Pope Bonifacius VIII sat in the golden year, which he lied about, one day in his papal splendor, the other day in imperial splendor, before him two bare swords. 16, 2053. pope Bonifacius VIII has gathered the previous popes text Decretal, therein to raise the papal throne above God's word, secular rule 2c. 16, 2054. Bonifacius VIII deposed King Philip of France, and wanted to be hereditary king in France through the ban. 16, 2052 f. King Philip of France made a fine example of Pope Boniface VIII.
facius the Eighth, the great chief shawl among the popes. 17, 1090. King Philip of France was quite a Lutheran in his time, caught the pope Boniface, and threw him into a dungeon, where he soon died of sorrow. 16, 2053. Bonifacius VIII, a monster, came to the papacy like a fox, ruled like a lion and died like a dog. 14, 704; 16, 2053.
Bonn. Luther asks Hermann Bonn to accept the call to Osnabrück to introduce the Reformation there 2c. 21b, 2886 f.
Bora, Cath. von. Luther asks for temporary support for the nine nuns who had left the church, among them Catharina von Bora. How he intends to provide for them. 21a, 496. Luther asks Hieronymus Baumgärtner to hurry if he wants to hold Catharina von Bora, lest someone else beat him to it. 21a, 652 f.
Bora, Florian von. Luther admonishes Marcus Crodel that he may thoroughly punish Florian von Bora, John Luther's schoolmate, for an offense. 21b, 2785.
Bora, Hans von. Luther asks Duke Albrecht of Prussia to give some support to his brother-in-law, Hans von Bora. 21a, 1685. Luther excuses his brother-in-law, Hans von Bora, against Duke Albrecht of Prussia, because of his long absence from Prussia. 21b, 2234. Luther recommends to Jonas his brother-in-law, Hans von Bora, to intercede with Duke Heinrich of Saxony. 21b, 2368 f. Luther asks the Elector for an appointment for his brother-in-law Hans von Bora. 21b, 2667 f. Luther asks the Elector again for his brother-in-law Hans von Bora, that he be given the administration of the monastery either in Belgern or in Nimpschen. 21b, 2670 f. Luther asks the Elector's chamberlain Hans von Ponnecken for his brother-in-law Hans von Bora, that he should support him with the Elector. 21b, 2810. Luther asks the Elector again for his brother-in-law Hans von Bora. 21b, 2851.
Borna. On the way from Wartburg Castle to Wittenberg, from Borna, Luther writes to the Elector. 15, 1989.
Böschenstein. Luther expresses himself unfavorably about the Hebrew professor in Wittenberg, Böschenstein. 15, 2422. The Hebrew professor Böschenstein, a Christian by name, but in fact an arch-Jew, left to the disgrace of the University of Wittenberg. 15, 2469.
Evil, that**.** We are to learn to attribute both good and evil to God alone.
198Evil ", the - "messenger". 199
and how the evils can be overcome. 5, 754. God wills that we should be respected, that the evil that is inflicted upon us should be inflicted upon us with his approval. 5, 793. God is not the cause of evil, though he gives the wicked a hardened mind, but has left them in the stupor of their hearts. 22, 131. The fault lies in the instruments, which God does not allow to be idle, so that evil is done by God himself moving. 18, 1835. Since God works in evil and through evil, he allows evil to happen, but cannot act evil, because he himself as the good one cannot act evil. 18, 1835. Whoever wants to understand in any way that God works evil in us, that is, through us, must think in such a way that this does not happen through God's fault, but through our fault. 18, 1837. God, who is good himself, does evil through the evil instrument, even though he uses this evil for his glory and our salvation according to his wisdom. 18, 1837. The fact that evil is forbidden by the law is not the end of it, but it must be done by God's grace through the Holy Spirit in those who believe. 12, 779. If you must speak evil, do not carry it to others, but go to the one who did it and admonish him to improve himself. 7, 393.
Evil, the. Where one cannot get rid of the wicked without harm and damage, one must tolerate them until their time comes. 12, 1253. In church government, the wicked must also be suffered and tolerated, only that the doctrine be kept pure. 12, 1253. The wicked cannot be eradicated from the church, but we should not tolerate them, not approve of them, that we do not let them be weeds with peace, but punish them. 2c. 7, 203. The separation of the wicked from the good will not take place before the end of the world, not by men but by angels. 7, 217/ Because we know that God looks upon us with mercy, but upon those who do evil with disgrace, we should have mercy on them and mourn for them and pray for them. 9, 1065/ The higher the wicked green and blossom, the closer is their downfall. 5, 4. A wicked person is not so unbearable and corruptible to anyone but himself. 5, 7. Evil hearts give themselves a righteous appearance by a beautiful appearance, and defile the pious hearts, especially when the applause of the people is added. 4, 588. The children of God do not flee the company of the wicked, yes, they seek them out so that they may help them. 5, 902. A wicked man is not so untrustworthy and disturbing to anyone as he is to himself. 5, 316.
Wickedness. Wickedness is called all kinds of vice and sin, since one publicly does wrong against God and one's neighbor. 12, 489. Wickedness is quite anxious to be held under an honorable title for righteousness and godliness. 4, 597.
Messengers. When I hear Christ's messenger, I hear Christ Himself; when I do not hear the messenger, I do not hear Christ either. 11, 799. 11, 799 The messengers of the Gospel have pleasant feet, for they bring with them the most cheerful word for the troubled conscience. 6, 611 The Holy Spirit is to punish the world, and does so through his messengers; thus it is not they who punish, but the Holy Spirit, by whose command and office they preach. 8, 648. He who rejects and defiles the messengers of God's word, rejects at the same time God who sent them. 4, 833.
Messengers (letter carriers). Luther complains about the proud messengers who hurry away. 21a, 1636. The messenger of Augsburg fell among the robbers, who took everything from him and left him tied to a tree. 21b, 2013. 2015. The messengers often neglect Luther, even when he has written, either out of piety, or taken up by their own affairs. 21b, 2060. Luther writes to Wolfgang von Anhalt that he had not had a messenger to deliver the comfort letter to his mother 2c. 21b, 2222. Luther often writes letters in vain, which are left for him, because no messenger can be found, who receives the answer to received letters 2c. 21b, 2222. Luther was not able to answer Bernhard von Dölen, pastor in Sitten, because the messenger left while Luther was obliged to teach. 21b, 2245. The messenger wanted Luther to dedicate the feast day to him, and since there was nothing on this day that he could have done, he almost wanted to play the Lord. 21b, 2295. Luther writes: It would be of great wealth if I had to send a special messenger to all the letters of everyone. 21b, 2714. After the letters are delivered, the messengers go away and do not return. The same happens to me more often, so that they often leave written letters to perish with me. 21b, 2714. Luther asks the Bishop of Amsdorf, that he, as often as he writes to him, may at the same time order the messenger to request an answer 2c. 21b, 2714. Luther asks Jonas to order the messengers who bring his letters to wait for the answer to them. 21b, 2716. Luther is too poor to send letters to Jonas with his own messengers, so the messengers, when they have delivered the letters, must return and demand the answer. 21b, 2716. Luther writes to Jonas: I will do it
200Botzheim - Brandenburg, Joachim II. zu. 201
I do not suffer that an infernal messenger should revile in my house, and that I, that is, my family, should be subservient to him. 21b, 2726. Luther says: I write less often, because no one demands anything, and also messengers are not available. 21b, 2854.
Botzheim. Joh. Botzheim, Canonicus zu Costnitz, writes to Luther that his writings are very pleasing to him. 15, 1376.
Brandenburg, Bishop of. The bishop of Brandenburg is said to have said that he would not let his head rest gently, because he had previously thrown Martin into the fire, like this firebrand 2c. 15, 2453.
Brandenburg, Elisabeth von. The wife of the Elector of Brandenburg, Elisabeth, fled to the Elector of Saxony with the help of her brother, the King of Denmark, because her husband had decided to have her walled in because of the sacrament 2c. 21a, 1121. The Elector writes to Spalatin: he likes to believe that Luther is troubled enough by the Margravine of Brandenburg and her daughters, but cannot change it now. 21b, 2187. Luther reports about the sick Margravine Elisabeth of Brandenburg to Prince Johann of Anhalt and invites him to come to her. 21b, 2189. Luther asks the Vice-Chancellor Burkhard for assistance in the matter of M. Fesel and reports how things stand with the Margravine of Brandenburg and wishes to be released from her. 21b, 2194 f. Luther presents to the Elector his wish to be rid of the sick Margravine Elisabeth of Brandenburg and complains about her wasteful nature. 21b, 2197 f. Luther reports to the Elector that the letter of the Margravine of Brandenburg had happened without his prior knowledge, and that he had not known about the intended move to Lichtenberg. 21b, 2203 f. The Elector asks Luthern to stop the departure of the Margravine of Brandenburg to Lichtenberg if possible; he intends to have things put in order in Lichtenberg. 21b, 2204 f. Luther writes to the Vice-Chancellor Burkhard that he does not report anything about the Margravine of Brandenburg, because he did not want to be the scribe of such sad things. 21b, 2210. The Elector informs Luther that he has concerns that the Margravine Elisabeth of Brandenburg could move to Lichtenberg in the state of the house. 21b, 2201 f. Luther informs Jonas from Lichtenberg, where he visits the sick Margravine of Brandenburg, that he cannot come to Torgau as soon as Jonas expects. 21b, 2341 f. Luther writes to the Electress Elisabeth of Brandenburg about filling a pastorate. 21b, 2912.
Brandenburg, Margrave George of. Luther asks Margrave George of Brandenburg and his prebendaries to give their consent to the Concordia. 21b, 3517 f. Luther gives his condolences to Margrave George of Brandenburg on the death of his father. 21b, 2064 f. Margrave George of Brandenburg asks Luther to consider how a reformation should be carried out in monasteries and convents. 21a, 1320 f. Luther writes to Margrave George of Brandenburg about how to deal with the monasteries and about the establishment of high schools and schools for children. 21k, 1334 ff. Luther exhorts Margrave George of Brandenburg to take better care of the gospel and of the evangelical preachers, who were badly kept by the officials. 21a, 1710.
Brandenburg, House of. Duke Albrecht of Prussia writes to Luther, because he had attacked the Prince of Mainz harshly, that he does not like to see the House of Brandenburg touched. 21b, 2253. Luther answers Duke Albrecht of Prussia, who complained about Luther's harsh attacks against the House of Brandenburg: It is not shameful to have boys in a family, but honest that one does not praise nor defend them. 21b, 2256. The House of Brandenburg should accept more cheaply the disgrace that the Cardinal of Mainz is inflicting on the tribe with this deed, than that they should call Luther to disgrace the tribe. 19, 1883.
Brandenburg, Joachim I. zu. The Elector of Brandenburg and Duke George of Saxony promised the Emperor that they would help him with five thousand horses against the Lutherans. 16, 1707. 1710. The Elector Joachim of Brandenburg had Markian pennies struck from the good heavy coinage in Saxony and gained three tons of gold from it. 22, 226'.
Brandenburg, Joachim II. zu. Luther wishes Margrave Joachim of Brandenburg luck in his campaign against the Turks, and gives him, at his request, good lessons. 21a, 1765 ff. Luther and the other theologians ask Elector Joachim II of Brandenburg to allow the export of purchased grain. 21b, 2408 ff. Luther wishes the Elector Joachim II of Brandenburg luck for the assumed command of the army against the Turks. 21b, 2758 ff. Luther warns the Elector Joachim II of Brandenburg against the Jews who abuse him with his preference for alchemy. 21b, 3070 ff. Luther's letter to Margrave Joachim II, Elector of Brandenburg, concerning religion, since the Margravian church order was to be printed. 19, 1022 ff.
202Brauch - Brunswick, Heinrich von. 203
Custom. If one puts on the custom of the world against the law or God's word, that is a lazy plea. 10, 863. It is a threefold custom of the law, or that men put on threefold. 12, 251.
Braun. Luther invites Johann Braun, Vicarius in Eisenach, to his first mass (Primiz). 21a, 1 ff. Luther apologizes to Johann Braun for leaving Erfurt without saying goodbye to Braun, since he had become a professor in Mittenberg. 21a, 3 ff.
Braunfels. Luther sends his regards to Otto Braunfels, Caspar Uringer and Lucas Bathodius. 15, 2520.
Brunswick, Erich the First. Luther praises the Christian education of Duke Erich the Younger of Brunswick against Antonius Corvinus, and warns that he should not be allowed to have fellowship with the adversaries. 21b, 3054 f.
Brunswick, Ernst zu. The Elector orders Luther, Bugenhagen 2c. to give their verdict on the engagement of Duke Ernst of Brunswick with the daughter of Ernst von Starschedel. 21b, 2590 f. Luther, Bugenhagen 2c. inform the Elector that they have set an appointment in the matter of the engagement of Duke of Brunswick and have cited Ernst von Starschedel. 21b, 2600. Luther and Bugenhagen report to the Elector about the engagement of Duke Ernst of Brunswick. 21b, 2613. We have separated the engagement, which Duke Ernst of Brunswick had written with his own blood in addition to oaths, at our court. 21b, 3011.
Brunswick, Franz Otto zu. Luther exhorts Franz Otto and his brothers, Dukes of Brunswick, to form themselves into worthy regents... 21b, 2819 f.
Brunswick, Heinrich von. We have seen how the Mordbrenner, Heinrich von Braunschweig, raged and did all kinds of evil until he was finally driven out of his country. 2, 659. Heinz Mordbrenner (Duke Heinrich of Brunswick), the Bishop of Mainz, Doctor Jeckel and Grickel do no wrong, they are just and holy before men. 2, 708. Duke Heinrich of Brunswick rode in broad daylight with fifteen horses through Grimma, from or to Dresden. 17, 306. the assassin of Wolfenbüttel (Duke Heinrich of Brunswick) had reviled and defiled the person of the Elector of Saxony and the Landgrave of Hesse 2c. 20, 1977 Duplicate of Duke Heinrich of Brunswick against the Elector of Saxony. 17, 1236 ff. Duke Heinrich of Braunschweig has denounced the Le
Embeck or Diligshausen, first held in cruel imprisonment, then murdered. 17, 1408; 21b, 2382; 22, 1240. Luther's writing against Duke Henry of Brunswick's duplicate, under the title: "wider Hans Wurst." 17, 1311 ff. Duke Heinrich of Brunswick and his masters throughout the papacy can never learn what is church or heretic; but what is murderer, he himself could teach the pope. 17, 1340. Duke Heinrich of Brunswick has his concubine concealed as deceased with divine service, mass and vigils, just as his companion, the one at Mainz. 17, 1365. Henry of Brunswick, the holy, obedient child of the holy church, has eaten the bishopric of Hildesheim. 17, 1366. When Duke George of Saxony died, Duke Henry of Brunswick said: "Now I would rather that God had died in heaven. 17, 1368. The Song of Judas interpreted to Heinz of Brunswick. 17, 1380 Landgrave Philip of Hesse's answer to the clumsy mandate of the Court of Appeals, which is given because of the move against Duke Henry of Brunswick. 17, 1390 King Ferdinand's assurance given to Prince John Frederick and the Landgrave of Hesse on account of the war campaign against Duke Henry of Brunswick. 17, 1395: The Elector asks Luther, Bugenhagen and Melanchthon to give their objections in the Brunswick matter. 21b, 2923 ff. The Elector asks the theologians for ecclesiastical intercession because of the Brunswick war. 21b, 3142 f. Luther rejoices over the victory the allies have won over the Duke of Brunswick. 21b, 3149. Luther indicates to Bishop Amsdorf what rumors are being circulated about the Brunswick War. 21b, 3148. The Elector reports to Luther his victory over the Duke of Brunswick. 21b, 3150. Cordatus reports to Luther what he has heard from eyewitnesses about the defeat of the Duke of Brunswick. 21b, 3151 f. Luther has put into print a letter to the Elector and the Landgrave that they should not let go of Duke Henry of Brunswick. 21b, 3156. The Elector asks Luther to speed up the printing of the letter addressed to him and the Landgrave from the captured Duke of Brunswick. 21b, 3160. Brück reports to the Elector that Luther could not be persuaded to change a passage in the letter about the captured Duke of Brunswick that the Elector objected to. 21b, 3169. In the Netherlands, the missal priests and monks grumble against God, because he has suffered that the
204Brunswick , Heinrich von - Bridegroom. 205
Duke of Brunswick was defeated and captured in spite of their many masses for him. 21V, 3183 f. A furious book by Duke Heinrich of Brunswick against the princes of Saxony has been published. 21V, 2438. Of the murderers sent out by Duke Heinrich of Brunswick, more than three hundred have already been judged. 21b, 2517. Luther is surprised that he has been so moderate in his book against Duke Henry of Brunswick. 21b, 2576. Heinz of Brunswick is now convinced that he is the arch-assassin-burner and the greatest villain that the sun has shone upon. 21b, 2581. It is not doubtful to Luthern that Duke Henry of Brunswick with his scales are the very worst Turkish enemies for Germany. 21b, 2849. Heinrich of Brunswick is much too fearful to undertake arson if he did not know that high people, such as the Emperor and Ferdinand, stand by him. 21b, 2672 f. Luther writes to Jonas that the victory over Duke Henry of Brunswick was stained by robberies of ours. 21b, 2787. Luther's writing to the Elector of Saxony and the Landgrave of Hesse about the captured Duke of Brunswick. 17, 1396. Luther advises not to release the imprisoned Duke Henry of Brunswick, because there is no hope that he will reform. 17, 1398. Luther cannot advise to release Duke Heinrich of Brunswick; he has lost confidence. 17, 1400: The Duke of Brunswick is to let himself be heard in his title in such a way that he is the Emperor's and the Nuremberg Confederation's and the old religion's highest captain. 17, 1402. The Duke of Brunswick had been drawn in meekly, suddenly and unawares, had not sent out letters to the enemy. 17, 1404. There was a public plea, also in churches and on the pulpits, by name for the Duke of Brunswick, that God would give him victory, so that heresy would be eradicated. 17, 1404. It was not about Brunswick's person or his things, but about the whole body of the papacy, which has attached itself to him against our gospel. 17, 1405. The community of the pope, about whom God has seized and captured Brunswick as his enemy, will not let him go so easily. 17, 1405. The fact that the princes have captured the Duke of Brunswick and will not release him is so that they can control him and prevent his tyranny, blasphemy and evil deeds. 17, 1407. Duke Moritz's letter of responsibility against Duke Henry of Brunswick pretending that he had been captured against given loyalty. 17, 1419 ff. The of
Duke Heinrich's warriors gathered in Brunswick at first did not want to name their lord, but then named the King of France as their lord. 17, 1420.
Braunschweig, Margaretha von, Luther dedicates three sermons to Duchess Margaretha of Braunschweig. 15, 2480.
Bride. The Scripture makes no distinction between a woman and a bride who has been entrusted to a man. 2, 493. The scripture calls a trusted bride a wife. 10, 778. We do not lead the bride in the dark, but with drums and torches both into the church and also to the bridal bed, also take people to witness 2c. 2, 499. The bride is always mentioned first, that is the German way of speaking, like cheese and bread; there the cheese must also go first. 22, 1144. That a bride adorns herself fairly goes. 3, 379. Christ chose the church or Christianity as his bride and prepared it through the word and water baptism. 12, 2021. Christ offered us his supreme love and promised that we should be called his dear bride and that we should praise him with all confidence as our bridegroom. 12, 2023. Where the word and baptism are preached to me, there I hear Christ's servants coming to me for his sake and bringing me to him, that I may become his bride. 12, 2022. Where obedience and good government is, God dwells, and kisses and caresses his dear bride with his word, which is the kiss of his mouth. 14, 29. Christ is not afraid to shed his precious blood and to suffer the most shameful death so that we may be called his bride and possess his goods. 12, 2025. If I believe in Christ, I shall remain his bride. He has brought me to this through the word and the baptism that he has given me through my dear preachers. 12, 2026. The high, heavenly treasures and goods of the bride of Christ, which are given to her by her bridegroom, are described. 12, 2025. The monks and nuns have drawn the spiritual wedding to themselves alone and have raised their false, self-chosen clergy for it, pretending that they alone are the brides of Christ. 12, 2031.
Bride leaders. The whole holy trinity are the bridal guides and leaders of Eve. 10, 651.
Bridegroom. One is the bridegroom of the church, Christ, therefore the devil has brought up these names of the pope and the bishops, that they are bridegrooms. 5, 421. Christ lets himself be called by the name of the highest love on earth, that he wants to be our bridegroom and be called to be one body with us. 12, 2023. It is a lovely image,
206vrechen - Letters. . 267
John calls Christ a bridegroom, for the bridegroom and the bride have all things in common. 7:2054. It is a great consolation that our King Christ is not only pleased with the word and faith, but also has such love for us as a bridegroom for his bride. 5, 445. That Christ is the bridegroom and the church the bride are heavenly and infinite words that can never be unlearned. 5, 423. If you take hold of Christ, whether little or much, you have the bridegroom, and through him life and blessedness. 5, 424. We have the high consolation that our bridegroom Christ also bears our daily weaknesses and holds us accountable, if we hold on to him. 12, 2026.
break. The text of Paul: "This is my body, which is broken for you", is bad to understand from the breaking and dividing over tables. 20, 1061.
Bremen. Luther reports on the progress the gospel is making: the people of Bremen have appointed Jakob Probst, both dukes of Mecklenburg have requested evangelists 2c. 21a, 621. Luther approves of the church order to be introduced in Bremen and exhorts the council to better pay the clergy. 21b, 1842.
Burning. "Burning" in Scripture means suffering. 3, 749.
Brenz. Luther is prompted by Spalatin to write to Brenz. 15, 2633. There is no one among all the theologians of our time who acts and explains the Scriptures as Brenz does, for he treats them simply and clearly, so that I very often admire him 2c. 22, 1568. Luther writes to Brenz: "Above all others I admire this gift of God in you, that in all your writings you urge so faithfully and loudly the righteousness of faith. 14, 168. Luther writes to Brenz: "I have received from the spirit of Elijah the great, strong wind, the earthquake and the fire, but you have received the quiet, gentle whispering that refreshes. 14, 167: Johann Brenz is powerful in handling the Holy Scriptures and well equipped to fight against the mobs, and he does both with all humility, diligence and devotion. 14, 165. Luther writes to Brenz: My judgment of your writings is this, that my writings seem very contemptible to us when they are compared to yours or your equals. 14, 166 f. Luther refuses to make any changes to Brenz's commentary on Amos and advises him not to go to Marburg. 21a, 1352 f. Melanchthon sends Brenz Bucer's opinion of the Lord's Supper. 17, 2062. Johann Brenz's letter of responsibility to Martin Bucer about the words: "This is my body." 17, 1570 ff. Brenz has
The author has made such a large interpretation of twelve chapters of Lucas that it is annoying for the reader to look at them. 22, 1768. Johann Brenz rightly advised Margrave George of Brandenburg that he should not have the angular masses reestablished. 19, 1218.
Wroclaw. The bishop of Breslau, the best among all bishops of that time, died in the Lutheran faith. 21a, 308.
Breffen. Luther asks Spalatin to send an order to the prince against Christoph von Bressen, who is almost a whole year in arrears with the payment of the interest of 90 florins to the monastery. 21a, 565. Luther asks that the printer Joh. Lufft, as the monastery's advocate for the collection of the interest from Bressen, equipped with letters from the prince, be sent to the castle of Colditz 2c. 21a, 617. It is now already the third year that Christoph von Bressen is to pay 90 florins to the monastery for the third time, but there is no hope that he will be able to do so. 21a, 635. Bressen has paid 120 florins to the monastery, which have been used almost entirely for debts 2c. 21a, 676.
Bretschneider. Luther recommends D. Johann Bretschneider to Duke Albrecht of Preuhen. 21b, 2889.
Breve. Leo's X. Breve to Cajetan to keep Luthern, who has already been declared a heretic, safe and sound until he is brought before the apostolic see, likewise his followers 2c. 15, 539 ff. Leo's X. Breve to Cajetan, how he should behave against those who house or harbor Luther or his followers, or show him counsel, help, assistance, encouragement or favor. 15, 539 ff. Luther's gloss on the papal breve to Cardinal Cajetan. 15, 542. Luther states that the papal breve of Pope Leo X to Cajetan was not written by the pope, but by Cajetan himself. 15, 544.
Letters. Luther is daily so overwhelmed with letters that his table,. Benches, stools, desks, windows, boxes, borders, and everything is full of letters, with questions, trades, complaints, requests 2c. 21a, 1323. Luther complains against Melanchthon that his letters to his friends in Augsburg. are made known. 21a, 1546. Luther's writing of secret and stolen letters. 19, 518 ff. From God's commandment power, "thou shalt not steal," we reclaim our stolen letter. 19, 529. St. Jerome writes of secret letters that were stolen from him, that they should be considered void letters, even if they contained blasphemous words. 19, 525. Scripture is called by the heart of man a letter, or a tablet, or a book, on which is written the word that
208False letter - Brod. 209
preached, which is to be grasped and held firmly in the heart. 12, 838. The apostle says of his preaching ministry that they the Corinthians are prepared by this and their hearts are described, that they are a living letter of Christ. 12, 838.
Letter forger. There is no greater letter forger on earth than the one who makes a secret letter public and to a stranger against the knowledge and will of his master. 19, 525.
Brigitta. One still has a book of the revelations of Brigitta, in which a conversation is versaht, which Christ is said to have held with the souls. 2, 559. The devil consoles the papists with a prophecy of the mad Brigitte, Arnold and Lichtenberg, that the Clerisy shall become more glorious than it has ever been. 17, 1406.
Bridget prayers. In the papacy, many people are found who completely believe that if they pray the prayers of St. Brigitte daily, they cannot be damned. 7, 724.
Brisger. Luther recommends to Spalatin M. Eberhard Brisger, who has been called to Altenburg. 18, 1986: Luther thanks Eberhard Brisger for the comfort he has received and asks for further intercession. 21a, 1036. Luther consoles Eberhard Brisger because of the death of his father and the unkindness of his mother. 21a, 1787. Luther writes to Brisger about a man who had claimed that Luther and his own were uncertain of their doctrine. 21b, 1871 f. Luther rejects the request to buy Brisger's house in Wittenberg and suggests another buyer. 21b, 1938 f. Luther encourages Eberhard Brisger to serve the church in Zeitz with confidence, since he has received the necessary gifts from God. 21b, 2395. The Electoral Councils inform Luther and his comrades of the Elector's wish that M. Eberhard Brisger be left as pastor in Zeitz. 21b, 2458. Luther and his colleagues inform the Electoral Council that they are not opposed to the transfer of B. Brisger to Zeitz, but they place it in his will. 21b, 2460. Luther consoles Eberhard Brisger and his wife in their illness. 21b, 2666 f. Luther exhorts Eberhard Brisger to patience with a debtor and with Spalatin. 21b, 2893 f. Luther writes to Augustin Himmel, superintendent, about filling the position of Eberhard Brisger in Altenburg. 21b, 3144.
Brismann. Luther asks Joh. Brismann, who had incurred the hatred and persecution of his Franciscan brothers through his preaching of the Gospel, to come to Wittenberg. 21a, 395 f. Luther
wants to know from Spalatin whether his intercession at court is pleasant; then he will ask for Brismann. 21a, 396. Luther consoles Joh. Brismann, who was struggling with difficulties, and reports on the upcoming Marburg conversation. 21a, 1338 ff. Luther shortly reports to Joh. Brismann the success of the Diet of Augsburg, and that there is hope to establish harmony with the Stratzburgers. 21a, 1594 f. Luther promises Joh. Brismann that he will look for another preacher for Liefland in his place 2c. 21a, 1685 f.
Bread. With the word "give" in the Lord's Prayer we confess that the daily bread is God's gift and not our creature. 5, 1317. There would have to be no more bread on earth, or heaven would no longer be able to rain, if a Christian should die of hunger, yes, God himself would have to have died of hunger first. 7, 577. That God feeds all the world by bread and not by the word alone, without bread, is because He hides His work under it, to exercise faith. 11, 538. The words: "This is my body" do not mean that the bread ceases, but rather that it remains. 19, 261. Of the bread that was taken in His hands, blessed, broken and given, Christ says: "This is My body." 19, 261. God's bread comes from heaven; the Holy Spirit gives it, and the same brings eternal life; this is not a life earned and acquired, but given from heaven. 7, 2228. If I have only the bread of heaven, the word of God, and am not brought by it, then temporal bread should not be lacking; rather, stones should become bread. 13, 249. If I have the first and best, the bread of heaven, and do not let it bring me, then the temporal bread shall not be lacking either 2c. 13, 1687. "The bread of life", Joh. 6, 48. cannot be understood from the Sacrament, not even by promise. For the sacrament does not give life to the one who eats it. 9, 1867. If I believe in Christ, he is the bread of life to me, and I enjoy him. 7, 2315 f. The words: "This is my body" are just as true if bread remains there as if it does not. 19, 261. Since the evangelists write that Christ took the bread, and the Acts of the Apostles and Paul also call it bread afterwards, true bread and true wine must be understood. 19, 25 Luther says: "I firmly believe, not only that the body of Christ is in the bread, but that the bread is the body of Christ. 19, 29. What God calls bread, one should not deny that it is bread. 19, 260. Christ breaks
210Brothecker - Brothers . 211
the bread and gives it to everyone; the antichrists break it and give it to no one, but keep it only. 19, 1112. Bad bread cannot sustain the body forever nor make it imperishable, for it is a perishable food. 20, 861. The Jews had bread like cakes, and did not need knives to cut the same bread with it. 2, 1439. Moses calls the unleavened bread "bread of misery" because the Israelites went out in fear. 3, 1503.
Brothecker. Luther asks the Elector to extend a scholarship for Hermannus Brothecker. 21b, 2185.
Brück. The Elector of Saxony has no one of understanding in the trade of religious comparisons at the Imperial Diet in Augsburg, except the one Doctor Brück. 16, 1482. D. Brück, above all others, had good courage and a brave heart in the challenge at the Imperial Diet in Augsburg. 16, 1765. Luther writes to Chancellor Brück about Caspar Beyer's marriage case and about the tyranny of the forestry officials. 21b, 3001 f.
Brothers. The Germans call the brothers, born of the same father and mother, whole brothers. 2, 1740. The Hebrews also call the son of a sister a brother. 2, 479. The brothers are sometimes provoked by Satan, sometimes by the flesh, to sadness, to anger, to a sullen nature; then they must be borne. 6, 510. It is God's eternal Son, creator of heaven and earth, who calls the disciples brothers. 8, 992. Since Christ died and rose again from death and became a Lord over all, he calls you his brother. 8, 995. When Christ calls us brothers, he means it from the heart that he wants to be our brother and consider us brothers and treat us as brothers. 13, 523. 13, 523. We should be content if Christ would let us be his disciples, servants and students, or if he would call us his friends, but he calls us his brothers. 13, 525. The Son of God has distributed all his unspeakable goods to us in the word that he calls us brothers. 12, 1376. There is no higher word and preaching in Scripture than that a poor man who is in sin should come to the glory of being Christ's brother without merit. 8, 994. If we call God in heaven "Father," we must ever be Christ's brothers, as he himself says. 13, 523. Christ's brother is an heir of the kingdom of heaven, and lord over sin, death, the devil and hell. 8, 994. Every Christian and believer is called the Lord's brother, because he is a co-heir with Christ of all heavenly goods. 8, 994. If this word means "brother," then it means "brother:
Christ's brother, is rightly used and believed by me, then it follows that I belong to paradise and the kingdom of heaven, where Christ is the Lord, because I am his co-heir. 8, 993 f. Whoever learns this consolation rightly and firmly believes that Christ is his brother is a Christian and blessed, even if he is already in sins up to his ears 2c. 8, 995. The word: Christ's brother, sets such a crown on my head, which no one can pronounce, nor fathom or comprehend with thought. 8, 993. If I am Christ's brother, it follows irrefutably that I sit with Christ in the same inheritance and have all the goods in common with him that he has. 8, 993. If we are to be called God's children, we must also truly be his heirs and brothers and fellow heirs of the Lord Christ, the only natural Son of God. 11, 639. What you have of sins and death, Christ your brother can easily repay and replace and bring you to righteousness and life. 8, 995. The word that the Lord calls his disciples brethren is the right absolution, so that he absolves them from all sins. 13, 524. He who gladly hears the preaching of the gospel is a brother of the Lord Christ. 4, 1543. If you certainly believe and believe that all that he promises us is true, then you are Christ's mother, brother, sister and all things with one another. 12, 1376. We are brothers of Christ, his co-heirs, children of God, kings of the world and possessors of the unspeakable goods with Christ. 4, 1329. Since Christ calls us brothers, he will also have to share with us, and not only keep the inheritance that he has, but also throw it in with us. 13, 523. One must always learn and practice that God is our Father and Christ is our brother; if the heart believes this, then one can stretch out the neck freshly. 12, 1383 If you were a hundred years old, you would still have enough to study and learn about the word "Christ's brother," and you would never unlearn it. 8, 997. It is a great thing and a wonder that Christ does not mind that we are such great husks and bad boys; nevertheless, regardless of that, he wants to be our brother. 8, 996. The dear saints have been able to move how great and glorious a title it is that we are called brothers of Christ. 12, 1376. Despondent consciences should not fall into despair, nor be dismayed or afraid of the one who calls them brothers. 8, 995. Whoever believes with all his heart that Christ is his brother would walk in vain leaps and bounds, and would not respect all the glory of the world. 8, 992. To do the will of the Father is not to run to a monastery, but to believe with certainty.
212fraternal - brotherhood . 213
8, 994. False brothers seek something other than the salvation and blessedness of souls, namely their own benefit, great name, temporal honor and glory. 7, 2406. False brothers pretend to be our best friends for a while, so that they deceive us and feed us; then they go and cause all heartache. 7, 2406. False brothers, who go back, do more and greater harm, also snatch away more people than public enemies and adversaries. 7, 2403. The papists do not do so much harm to the church as the false brothers who boast of the same faith, doctrine, hope and invocation with us. 2, 1090. The church is not corrupted by public enemies, nor is God's word hindered, but it is the inward evil of the false brethren that devastates the church. 22, 1100. The quarrel that Christians have with false brethren is by far the most violent, because they want to be and be called Christians, which they are not. 22, 1101. We cannot punish false brethren who go out from us more severely than by letting them do what they do, but with the condition that we do not say that they belong to us. 22, 1048.
Fraternal. To be brotherly is so much that one holds the other as for his brother. 9, 1224.
Brotherhood. Brotherhood is that the Christians should all be like brothers and make no distinction among them. 9, 1001. That Christ says: "I ascend to your Father" is a whole and rich brotherhood, that God is not our throne and executioner, but our Father. 12, 1381. We should always remember the rich, eternal brotherhood of Christ, and we should take comfort in it in all hardships and in the midst of death. 13, 525. The brotherhood should be a special gathering of good men, so it has become a collection of money for beer. 19, 444. In the Christian brotherhood, no saint has more than the other; St. Peter and St. Paul have no more than Mary Magdalene and I and you. 12, 1378. Christ abolishes the brotherhoods all, and says that they cannot and should not reconcile one sin, neither yours nor another's, nor save from death. 2c. 8, 181. If you believe that you have been baptized into the brotherhood of Christ and God's sonship, say: "Now never a child of Adam, now never a sinner, as long as I am in this brotherhood. 12, 1385. If we are serious about accepting the brotherhood of Christ and being God's children, we must always do the Father's will and not disobey it.
same children. 13, 527. The brotherhood of Christ is greater, mightier, stronger and more than the devil, sin and all things. 11, 638. Christ will have no other brotherhood than the common brotherhood that all believers have among themselves. 9, 1161. If anyone says, I shall go to heaven when I am in this brotherhood, say, It is a lie, for Christ will have no other brotherhood than the common one. 9, 1002. Love is greater than brotherhood, for it reaches out even to enemies, and especially to those who are not worthy of love. 9, 1002. 1162. We have preached our own sermons: If you are enrolled in our brotherhood, you will share in all our works, chastisements and sufferings. 8, 863. I would allow, says Luther, that one made a brotherhood, not to help the soul, but to put in and make a treasure, from which the needy would be helped. 9, 1002. 1161. If one wanted to keep a brotherhood, one should put together and feed a table or two of poor people and let them serve for the sake of God. 19, 444. A brotherhood should pool the money^ it wants to spend, each craft for itself, and help a poor fellow craftsman with it. 19, 445. We Christians have all received a brotherhood in baptism; no saint has more of it than I and you. 9, 1162. You have begun a brotherhood in baptism with Christ, all angels, saints and Christians on earth; keep it and do it enough, and you will have enough brotherhoods. 10, 329. It is a sin and a shame that we, who hear the brotherhood of the Lord Christ graciously offered to us, let ourselves be written into the brotherhood of the monks 2c. 11, 637. In the brotherhoods, one or several masses are held, after which the whole day and night is given over to the devil with eating and drinking. 19, 444. At the brotherhood is Our Lady, St. Anne's, St. Bastian's 2c., names, and yet nothing more than eating, drinking, wasting money, yelling, screaming, chattering, dancing 2c. 19, 444. We have established much brotherhood in the world, but it is all lies and seduction, which the devil has devised and brought into the world 2c. 9, 1002. 1161. The pope and his teachers report nothing of the brotherhood of Christ, but make other brotherhoods, as one distributes good works as an inheritance to the saints, the monks and the priests. 13, 526. The papists have founded brotherhoods without number, that they have also made all the world full of seals and letters, all for indulgences and forgiveness of sins.
214Brother's Daughter - Bucer. 215
Sins and to merit. 17, 1328. There has been no chapel anywhere, no saint anywhere, he has had a special brotherhood. 12, 1375. The brotherhoods were invented by the devil only so that the main brotherhood of faith and Christian love would be abolished by them. 18, 1497. The devil lets it be called a brotherhood, so that it is more a humbug and completely a pagan, yes, säuisch being. 19, 444. They boast and say: Whoever is in their brotherhood may not be condemned, as if the baptism and the sacrament were not. Baptism and the Sacrament, instituted by God Himself, are lesser and more uncertain. 19, 446. The brotherhoods are established under the name of the saints and in honor of the bones of the deceased saints. 18, 1497. Every brotherhood has been a special idol, because they wanted to earn something with it before others, against the one true brotherhood of Christ. 12, 1375. All such brotherhoods, which share good works with us, tear us away from the brotherhood of Christ, which gives us all that Christ is and has. 12, 1378. We have sought the devil's brotherhoods under the deceased saints' names, St. Antonii, Francisci, St. Bastians, St. Christophs, St. Georgs, St. Annä, St. Barbarä 2c. 11, 637.
Brother's daughter. The brother's daughter may be taken in marriage with God and honor, otherwise Abram and Nahor would not have done it. 3, 210. In the time of Abraham, marriage to a brother's daughter was still free. 1, 1601.
Bruges. Bruges in Flanders used to be a famous port, but since King Maximilian was imprisoned there, the sea has receded 2c. 1, 595.
Conflagration. The monks have wanted to force the heat and evil desires with fasting, praying the rosary and hard clothes; but the fire cannot be extinguished with that. 7, 982.
Jacks. God's goods enjoy most the bad boys, because the tyrants have the greatest power, the usurers the money 2c.; but the Christians must suffer themselves 2c. 22, 86. It is a bad thing for God to give a kingdom, principality 2c. to a wicked knave; they are his little ones and trifles. 5, 271.
Bucer. Luther complains against Gerbel about the way Bucer twisted Luther's opinion in his Dialogus. 21a, 1180 f. Luther writes to Justus Menius about Bucer's approach to Luther's doctrine of Holy Communion. 21a, 1628 f. Luther declares himself favorable to the landgrave about the settlement negotiations with Bucer, and believes that one should be aware of the approach taken before hand.
The book is a fine book with the poison of the doctrine of the sacrament. 21b, 1954 f. Martin Bucer has leached the Psalter to our pastor, Johann Pommer, and has corrupted the fine book with the poison of the doctrine of the sacred sacrament. 20, 889. Bucer has so tainted Luther's very best book, the Postillen, with prefaces 2c., that under Luther's name the shameful doctrine of the Sacramentarians is carried on. 20, 889. Bucer writes of Melanchthon: Philip may now believe what he wants, but he certainly also taught that there is vain bread in the Lord's Supper. 20, 890. If Bucer had erred in Luther's interpretation, he should have found him well with writings, and not desecrate his dearest booklet behind his back 2c. 20, 890: Luther's complaint that Bucer had taken the liberty of introducing his sacramental error into the translation of Luther's church postilion and Bugenhagen's interpretation of the Psalter. 17, 1578. Martin Bucer, says Luther, pleased me as a translator and still pleases me, since he renders what is mine above others quite skillfully and happily in Latin. 17, 1579 f. Bucer's writing in which he takes the stand against Luther's letter to Secerius and Herwagen. 17, 1584: Bucer's letter to Bugenhagen, in which he answers against Bugenhagen's accusation that he had tried to bring him into suspicion of sacramentarian error. 17, 1605. Luther thanks God that he and Bucer agree at least to the extent that both confess that the body and blood of Christ are truly present in the Lord's Supper. 17, 1973: Luther had glorious hope after his conversation with Bucer in Coburg, but this hope has not yet been sustained. 17, 1975. Luther's brief conception of Bucer's settlement proposals. 17, 1975. Luther's expert opinion on the settlement with Bucer for the Elector John of Saxony. 17, 1976 Where Bucer and his followers could not believe that the body and blood of Christ were also present in the bread and wine, they might have decided to seek a compromise. 17, 1977: Luther's, Jonas' and Melanchthon's misgivings about Bucer's proposals for a settlement for the Elector John of Saxony. 17, 1978: If Bucer and his followers would allow the body of Christ to be truly with the sign, the sacrament would be given its rightful, due quality. 17, 1978. Bucer's letter to Gregorius Brück, in which he also sends nine articles on the Lord's Supper. 17, 1984. Bucer's letter to Chancellor Brück, in which he testifies that he believes in the person and incarnation of Jesus Christ, in the personal unity of the two natures 2c. as well.
216Bookbinder - Buechner. 217
believe as the fathers of the Council of Nicaea. 17, 1991. Melanchthon's letter to Bucer and his co-religionists. 17, 1991 f. Bucer's and Capito's response to Melanchthon's letter. 17, 1992 ff. Bucer's reply to Chancellor Brück concerning Melanchthon's articles. 17, 1998. Wolfgang Musculus' two exhortations to Bucer to refrain from too much zeal in the Concordie. 17, 2004. Martin Bucer's opinion on Holy Communion. 17, 2053 ff. Extract from a letter from Melanchthon to Agricola on "Bucer's opinion". 17, 2056. Appendix to a statement by Luther on Bucer's opinion. 17, 2058. Melanchthon sends Bucer's opinion of the Lord's Supper to Urban Rhegius. 17, 2064. Concordia, that is, Bucer's article of union, established between the preachers at Frankfurt. 17, 2164. Luther gives Bucer a very good testimony. 19, 1778 Martin Bucer's reason and cause, from divine Scripture, of the innovations made to the Lord's Supper, called the Mass, at Strasbourg. 2c. 20, 352 ff. Bucer and Capito are very friendly, kind and kind, and would like to put it right, but it cannot happen so soon. 22, 1022. Luther cannot stand Bucer's proposition that neither should have understood the other. 22, 1023 Luther does not want to hand over God's word to Bucer and the Swiss; he did not want to do so either at Augsburg or at Worms, since they wanted to persuade him to do so. 22, 1024. Bucer never came to the right knowledge of the Bible, for he says in a book that all pagans who kept their religion would be saved by it. That is, indeed, fooled. 22, 645. Bucer has repented and improved in time, who is more skillful in one finger than all the Grickel. 22, 1033. In the translation of my books, no one has ever been more careful, or one who has rendered my meaning and opinion so accurately as Bucer 2c. 22, 1569. Bucer published the Psalter under the assumed name Aretius Felinus. Thereby he clearly indicated his bad and hopeful character. 22, 1802.
Bookbinder. Luther asks for Mattis Buchbinder, if he could perhaps become bridge master in Wittenberg. 15, 2616.
Book printers. Luther receives nothing from the printers for his various works. 21a, 984. The printers rightly printed Luther's notes on Matthew on torn and patched paper. 21b, 2300. Luther asks the mayor and council of Nuremberg to prevent the printers from reprinting his books. 21a, 790 f.
The art of printing. The art of printing is the highest and last gift of God, through which he drives the cause, but it is very much despised, even by those who practice it. 22, 1658.
Books. Adam did not need a book, because he had the book of nature, and all the archfathers, Christ and the apostles cite much from this book 2c. 22, 83. 22, 83. There is no need for books, except to prove that it is written in them as the Holy Spirit teaches. 11, 1025. No other book can comfort in trouble, fear, misery, death, even among devils and in hell, without this book alone, which teaches us God's word. 9, 1787 f. That we must have books is a great sign of infirmity. 3, 131: Of books, only those should be read that give the reader guidance to rightly understand the Scriptures themselves. 1, 1290. The whole church is filled with books, the Bible is neglected. Many books of Augustine are nothing, the whole Jerome is almost nothing, with the exception of the Histories 2c. 22, 1080. There has never been too much of the good books, not even yet. 14, 150. Luther says: "I wanted all my books to be buried nine cubits into the earth, for the sake of the evil example, that everyone wants to follow me 2c. 22, 55. Luther writes to Capito that he is very reluctant and unwilling to collect his books in volumes, because he only recognizes the book of free will and the catechism as his right books. 21b, 2176. All pagan books are completely infused with the poison of seeking praise and honor. 10, 1321. For the sake of the vice of honor-seeking, it is dangerous for those to read the pagan books who are not previously experienced in God's commandments and the histories of the Scriptures. 10, 1320 f. "Masters of the church" are those by whose hand and office the books must be accepted and confirmed. 14, 31.
Bookmaking. What Solomon understands by bookmaking Eccl. 12, 12. 5, 882 f.
Buchholzer. Luther's letter to Georg Buchholzer, provost of Berlin, concerning several ceremonies of the church service. 19, 1026 ff. The provost Georg Buchholzer reports to Luther that, through Agricola's help, several prisoners have escaped from the monastery, who have led students away from Wittenberg. 21b, 3095 f.
Buchner. Luther proposes Johann Buchner as superintendent to the council of Oschatz. 21b, 2371 f. Luther asks Spalatin to see to it that Johann Buchner comes to Oschatz as soon as possible. 21b, 2380.
218Letter - bulls. 219
Letter. The law is called the letter, that is, such a doctrine, which, though fine and good, remains only by heart and does not enter the heart. 12, 847. The letter is called and is all kinds of commandment, doctrine and preaching, which remains only in the word or on paper, and nothing happens after it. 12, 847, The preaching of the commandments of God is highly praiseworthy, and yet it is no more than a letter, that is, such a thing that is only taught, said, but not done. 12, 847. Augustine says: The letter is not other than the law without grace. 18, 1318. Augustine also said: What is law without grace, but letter without spirit? 12, 848. The law is called written or letter because it does not go further and does not go into the heart; neither do the works follow after it, but only hypocritical works. 12, 620. 12, 620. The letter kills because it is never rightly understood if it is understood without grace, just as it is never rightly kept if it is kept without grace. 8, 1545. The word of the apostle, "The letter killeth, but the Spirit maketh alive," might be said in other words: The law kills, but the grace of God makes alive. 18, 1313.
Bugenhagen. Luther says: I dare to say that Pommer Bugenhagen is the first in the whole world who deserves to be called an interpreter of the Psalter. 14, 155 f. Johann Bugenhagen's "Letter against the New Error in the Sacrament of the Body and Blood of our Lord Jesus Christ". 20, 500 ff. Pommer sl). Joh. Bugenhagen] sacrifices his audience with his long sermons, because we are his victims, and today he has gloriously sacrificed us. 22, 1934. Luther asks for a salary for Joh. Bugenhagen; because after Philip he is the second professor of theology in the city and in the whole world. 21a, 447. Luther asks for game for Bugenhagen's wedding. 21a, 452. Bugenhagen came to Lübeck in 1530 and was there until 1532. 10, 544. Luther supports the request of a preacher from Danzig to the Elector that Bugenhagen be allowed to take up an appointment there. 21a, 723. Bugenhagen left for Brunswick and Luther is responsible for the care of the parish, so he could not finish earlier what he had promised Spalatin. 21a, 1155. Luther asks the Elector to refuse the request of the Brunswickers to keep Bugenhagen for another year, but to extend his leave for Hamburg until after Martinmas. 21a, 1210 Bugenhagen is called to Holstein to fight with Carlstadt.
21a, 1289. Luther asks the Elector to recall Bugenhagen, whom the Hamburgers wanted to keep completely, now that they can no longer do without him. 21k, 1300 f. Luther asks Bugenhagen to return from Lübeck to Wittenberg as soon as possible and possibly to defend the Zwinglian Kopmann and Campanus in Brunswick on the return journey. 21a, 1715 The Elector requests that Luther, together with Cruciger and Melanchthon, answer D. Bugenhagen's letter to the Elector: he may remain in Holstein until Pentecost, but not forever. 21b, 2711 f. Bugenhagen refuses the bishopric of Camin, which is offered to him, giving detailed reasons. 21b, 3050 ff. Bugenhagen, before he was offered the bishopric of Camin, twice declined such bishoprics. 21b, 3051.
Buhle. In former times, Buhle was honestly called a mead, which is why a companion buhlete to marriage; now it has come into a different sense. 20, 1890.
Buhlhäuser. Luther warns Hieronymus Weller that he should have nothing to do with those who want the Buhlhäuser to be restored. 21b, 2510.
Buhldeufel. Luther believes that the devil can be a Buhldeufel, Jncubus or Succubus, but not that something can be born from the devil and man. 1, 447.
Bulls. In the beginning, the bishops wrote only letters, giving advice and consolation to the consciences; from them the pope made his bulls. 9, 1582 f. The popes everywhere hang this threat on the bulls: "If anyone violates it, he shall know that he is incurring the wrath of Almighty God and His apostles Peter and Paul. 18, 1520. Luther wants to proceed against the bull, concealing the name of the pope, as against a fabricated and false one, even though he believes it to be genuine. 15, 2463. Luther despises the Roman bull and now attacks it as a godless and lying and in every respect cornerical one. 15, 2463. Luther's writing: "Grund und Ursach aller Artikel, so durch die römische Bulle unrechtlich verdammt worden." 15, 1476. The blasphemous, condemned bull of the pope makes heresy out of faith, blasphemy out of Christian truth. 15, 1486. It is a Roman detail that in the bull it is written in explicit words that also the books of Luther, in which there is no error, are to be condemned and burned. 15, 1466. If the booklets are to be condemned, since there is no error in them, as they clearly write in the bull, then truth must be condemned and error confirmed. 15, 1467. Luther
220Bullinger - Burden. 221
despises Eck's bull extraordinarily, only he has had the suspicion that it would happen on Duke -Georg's order that he would be expelled from Wittenberg. 21a, 305: About the treatment that Eck's Bull received in Erfurt. 21a, 305. Luther wants, as desired, to defend the articles condemned in the Bull individually 2c. 21a, 311. Duke John Frederick of Saxony is pleased that Luther has given himself to preaching and writing as before, and not to be deterred by the papal bull. 21a, 326. Luther's writing "von den neuen Eckischen Bullen und Lügen". 15, 1411 ff. Causes why Luther believes that there is nothing to be done with a papal bull against him. 15, 1423 f. Pabst Leo's X. Bull against Luther with Ulrich von Hutten's preface, glosses and postscript. 15, 1425. Luther's writing "against the bull of the end-Christ". 15, 1460: Both the University of Erfurt and the Bishop of Bamberg rejected the publication of Eck's Bull; the students of Erfurt tore it up and threw it into the water. 15, 1592: Pabst's bull against Luther was soiled with excrement and torn up in Leipzig, as well as in Torgau and Döbeln. 15, 1571. 2498. Pope Leo X sent special letters to the Elector and his brother John, Duke of Saxony, that they, as Christian princes, should help to enforce the bull. 15, 1576 Eck orders that the papal bull against Luther be publicized in the diocese of Naumburg. 15, 1579 Eck publicized the papal bull against Luther in Meissen, Merseburg and Brandenburg, and the bishops promised to obey it. 15, 1575 The bishops of Eichstedt, Freisingen, and Naumburg promulgate the bull against Luther in their dioceses at Eck's request. 15, 1598 ff. Luther's writing about the "Bulla eoenae domini, that is, the Bulla vom Abendfressen des allerheiligsten Herrn, des Pabsts, verdeutscht durch D. M. Luther" 2c. 15, 1792. two episcopal bulls, one godly (of the bishop of Samland) and one papal (of the bishop of Ermeland), with Luther's preface and glosses. 19, 1946 ff.
Bullinger. Luther informs Heinrich Bullinger that he cannot agree with his opinions expressed in a book sent to him. 21b, 2239 f.
Bünau. Luther exhorts Heinrich von Bünau, archidiaconus and pastor in Osterwiek, to steadfastness, and will make an effort to provide him with caplains. 21a, 261.
Covenant. The covenant that God made with Abraham is not for temporal help, but against sin, eternal death and the whole kingdom of the devil. 13, 1148. The covenant that God made with Abraham is nothing.
Other than that we should be delivered out of the hand of our enemies through Christ, the blessed Seed. 13, 1148. Although the old covenant and the law was holy and good, it became unholy because of the people who could not keep it and had to remain under sin and death. 13, 1148. The new covenant is a covenant of grace, of forgiveness, of the remission of all sins forever; this cannot be accomplished by the sword, but with a grace of God through the Messiah who was slain 2c. 20, 2027 f. God, out of fatherly mercy, made a new covenant through the blood of Christ His Son, so that we would be freed from sins and become holy. 13, 1148 f. In the new, holy covenant, mrs forgiveness of sins is promised through the blood of the Son of God. 13, 1149. The covenant by which we are preserved is the faith that grasps God's promise and holds fast to it, not an outward work that you do. 9, 1247. Because Christ is risen and sits at the right hand of God and proclaims these things to us, that we believe in him, we have a covenant with God 2c. 9, 1081. "The covenant of a good conscience with God" is faith, so that we are kept, not an outward work that you can do. 9, 1081. Luther resisted the Elector's decision to admit the Protestants, who were in the minority at Metz, into the Schmalkaldic League. 21b, 2802 f.
Ark of the Covenant. God had indicated to the Jews by His word that He would be with the Ark of the Covenant and hear the prayers of His people there. 4, 2033. Wherever the ark of the covenant was, there was also God, because the promise followed the ark. 4, 2089.
Covenant. First alliance for the protection of religion, established between Elector John of Saxony and Landgrave Philip of Hesse at Torgau. 16, 439. Alliance of Duke Albrecht of Prussia with Elector John of Saxony for the protection of the faith. 16, 448. The outcome of alliances has always been such that those from whom one expected the greatest advantage did the most harm. 6, 471 Luther warns the Elector against a new alliance that the Landgrave Philip is said to have made with some cities. 21a, 1304 ff. Luther rebukes the Elector John for any alliance to wage war against the Emperor. 21a, 1384 ff. Luther says: I do not want to take the world's goods and believe that Duke George is innocent of the Pack alliance. 19, 1872.
Burden. Nobility, burghers and peasants are relieved by the gospel of many burdens, the indulgence, the ban, the money fairs, the sta-.
222Bürge - Penance. ' 223
tionists, the mendicant monks 2c.; for this they utterly despise God's word and the preachers. 3, 1875.
Guarantor. According to Scripture, no one should become a guarantor for others unless he is able and fully willing to be indebted himself and to pay. 10, 920. To become a guarantor is a work that is too high for a man and not due, and encroaches on God's work with presumption. 10, 921 f. He who becomes a guarantor trusts a man and puts himself and his body in danger on a false and uncertain ground. 10, 921.
Burgensis. Burgensis was converted from Judaism to the Christian faith. 1, 1566. Burgensis, who was a very learned rabbi among the Jews, but became a Christian, is very moved by the fact that they curse Christians so horribly in their schools, and concludes that they must not be God's people. 20, 1951.
Citizen. A citizen's or farmer's life is the best, most tranquil and peaceful. 3, 1646. A Roman citizen, who was deprived of his goods and driven into misery for the sake of faith, said: "At least you will not take Christ from me. 6, 748. Before you were citizens in the world, and sat under the devil; now you are citizens in heaven, but strangers and sojourners on earth. 9, 1154.
bourgeois. We are subjected to the bourgeois life according to the old and external man, because they are not all Christians who pretend to be. 6, 168. Not even in civil matters can we claim that the natural powers are intact, because the contempt against the laws is great. 5, 481.
Surety. Luther asks Hans von Minkwitz to help him out of the surety he had given for Dietrich Nabel, since the latter had money at Duke Johann's disposal 2c. 21a, 593. Although the guarantee seems to be a work without sin and a virtue of love, it commonly corrupts many people and brings them into insurmountable harm. 10, 920.
Burkhardt. Franz Burkhärdt, Vice Chancellor, D. Georg Bohneburg and Friedrich Myconius were envoys of the Elector of Saxony to King Henry VIII of England. 17, 231. 251 f. Luther wishes Franz Burkhard good luck on assuming his new office as Electoral Vice-Chancellor. 216, 2040 f. Luther asks the Vice-Chancellor Burkhard if he may dare to intercede with the Elector for an old mad widow. 216, 2099.
Bush. The burning bush in Moses is a figure of Christ. 3, 747.
Busmann. Luther recommends Johann Busmann to Amsdorf to obtain a scholarship. 216, 1800.
Repentance. Repentance is sorrow over sin, combined with the resolution to improve one's life. 20, 1628. Repentance actually means a change and improvement of the whole life, when a person recognizes that he is a sinner and feels that his life is wrong. 11, 691. The suffering of repentance is actually and can be nothing else than the feeling or sensing of the law in the heart or conscience. 20, 1628. The whole of Scripture teaches that repentance is to be begun from the law, which is also shown by the order of the matter itself and by experience. 20, 1630. Christ himself and the apostles begin with the preaching of repentance, by which they confirm the preaching of the law. 5, 1020. True repentance is a burning thirst for mercy in the anguish of conscience. 3, 1419. Repentance is nothing else than confessing how we are poor, frail sinners, and for this reason we should be careful and not indulge in sin 2c. 13, 1199 f. This is the beginning of repentance, that the heart may rightly recognize sin, and be sorry that one has not kept God's will and has sinned. 13, 397. This is a true and complete repentance, to humble oneself because of sin and to take comfort in the Lord Christ and His suffering. 13, 397. Everything that is taught about repentance in Scripture is based on the two parts: Repentance or fear of God's wrath because of sin, but also believing that our sins are forgiven for Christ's sake. 11, 722 f. Repentance of sin alone is not true repentance, but faith must also be involved, which takes hold of the promise of forgiveness of sins through Christ. 2, 1495. Repentance must always be taught and practiced on earth until the old Adam dies and man ceases to sin. 7, 1735. The preaching of right repentance attacks and condemns those who are the most pious and holy before the world, but without knowledge of their sin and Christ. 11, 713. Repentance need not cease, for the saints always sin, therefore they are always in need of repentance. 9, 1587. Repentance and suffering, that is, true repentance, lasts until the entrance from this life into eternal life. 1V, 108. Repentance cannot be preached, unless God is angry with all men because they are full of unbelief, contempt of God and other sins. 11, 1229. Repentance is to fear God because of the sins committed, then to have the hope of forgiveness.
224Penance . 225
because of the mercy of God. 6, 1510. Repentance consists in heartfelt remorse for sin, and also in grasping and accepting with faith the divine promises in Christ. 2, 1467. The most important thing in repentance is to prove God right and to confess that His judgment is right, that we are all sinners and damned. 7, 700. We teach that repentance consists in the knowledge of sin and true trust in God, who forgives us all for Christ's sake. 12, 1417. The prayer of the Lord teaches us that we are sinners all the days and always sin, and that the whole life is a repentance and a prayer and a contrition. 18, 832. Repentance is a going back and coming in to baptism, that one brings back and does what one started before and yet left off. 10, 134. When we rise from sin or repent, we do nothing else but return to the baptism of strength and faith from which we fell. 19, 56. The preachers should punish gross sins in the common man, but where there is false holiness, they should exhort to repentance much more harshly. 10, 1637. Although repentance, contrition and knowledge of sin must be present, it is not sufficient; it must come to faith in the forgiveness of sins in the name of Christ. 13, 536. Many now speak only of the forgiveness of sins, and say nothing or little of repentance, since without repentance there is no forgiveness of sins. 10, 1636. Repentance, which is still of our work, is taught as one's own repentance, confession and atonement, in the lawyers' or children's school, where it may serve as discipline. 11, 714. The command goes that repentance is to be preached in all the world; it follows that in the whole world there is nothing but sinners and sin, and no good works. 13, 534. With the command to preach repentance, Christ condemns the whole world, and reproaches all men sinners, Jews and Gentiles 2c. 13, 1917. Preaching repentance means nothing else than to rebuke people as sinners and tell them to mend their ways. 13, 1916. Christ also wanted the doctrine of repentance to be presented first, which leads man to the knowledge of sin 2c. 14, 984. The law is the basis for repentance, therefore the law must be revealed or given to the hand of a repentant person before anything else 2c. 15, 1068. The whole gospel is a sermon of repentance, therefore the whole gospel life is nothing else but a repentance. 18, 832. Your sins are not forgiven by being sorry for them. Right repentance also includes running to the Lord Christ and asking him for forgiveness.
ansuchest 2c. 13, 1186 f. No one is hostile to sin, no one repents and thinks to amend his life, nothing is done except in Christ's name. 11, 692. Repentance in Christ's name is done this way: to those who believe in Christ, God gives correction through this faith, not for an hour, but throughout life. 11, 692. Repentance not in Christ's name is when I repent with my own works, and thereby subject myself to the atonement of sins. 11, 692. It is a gross, horrible error to distinguish repentance according to persons, because all men, whoever they are, have offended and angered one God. 22, 1046. Whatever good there is in repentance is not to be attributed to your diligence in gathering sins together, but to God's truth and our faith. 19, 84. The apostle Paul calls repentance abstaining from evil, having remorse and sorrow for it. 13, 1101. The true fruit of repentance is that it must be remitted and ceased, or that evil is never done, but good. 12, 923. That repentance, with the power of the keys of release, is a sacrament, we gladly confess, for it has the promise and faith of the forgiveness of sins for Christ's sake. 19, 1812. The Sacrament of Penance lacks a visible and divinely ordained sign, therefore it is nothing other than a way and return to baptism. 19, 126. The promise of the Sacrament of Penance is transformed into a very cruel tyranny, and it must be considered a more than worldly tyranny. 19, 82. Tyranny has taken over in the Sacrament of Penance no less than in the Sacrament of Bread, because profit and greed for money take place. 19, 80 The penance taught by the Jewish school of Louvain, namely that it is repentance, confession and satisfaction, is nothing else than Judas', the traitor's, Saul's and such penance. 19, 1812. In the papacy, repentance is taught to mean the sins committed and to draw from them repentance and sorrow; then to confess and finally to atone for them by one's own works. 13, 1185. Repentance is called correction by Christ, not, as we have called repentance, when one scourges and chastises oneself for sins 2c. 11, 691. This has been the teaching of the papists about repentance, that we should do enough for sins with our merits and virtues. 2, 1464. Some new teachers, as Magister Sententiarum, St. Thomas and their followers, give repentance three parts: repentance, confession and atonement, but without the reason of Scripture. 18, 270. The entire papacy has nothing else to teach about repentance, except that it consists of three parts: repentance, confession, and atonement.
226Penitential sermon - Cajetan. 227
Confession and atonement, but neither of these can teach people properly. 11, 707. The papists have given penance three parts: repentance, confession and atonement. 19, 82. The pabstical dream doctrine of repentance must not be forgotten, so that it can be convicted of its error and blindness. 11, 709.
Sermon on repentance. Because Christ wants the sermon of repentance to go to all nations, he does not want to excuse or exempt any man on earth 2c. 13, 1917.
Penitential Psalms. The seven penitential psalms. 4, 1658 ff.
Butter. A butter is a healthy thing, and I consider that the Saxons are strong people of butter, which they eat very much. 22, 1902. Butter and milk dishes on fast days are allowed to those who have bought the lead and wax of the Roman Curia. 8, 1630. The Elector Frederick of Saxony and his subjects are permitted by Pope Innocent to enjoy butter and milk during the fast days for the benefit of the construction of a bridge over the Elbe 2c. 15, 58. Elector Frederick of Saxony's letter to his subjects that he has acquired from the Pope the freedom for twenty years to enjoy butter and milk in the fast, for the benefit of the construction of the Eibbrücke and Capelle 2c. 15, 61 f. The Elector Frederick's letter to the von Einsiedel that the confessors should not absolve anyone who uses the freedom to eat butter and milk during fasting without paying for it. 15, 63 f.
Butterbrief. Butterbrief, issued by Pope Nicolaus V to the Würtemberger. 15, 56: D. Spenlius' objection to the butter letter issued by Pope Nicholas V to the Würtembergers, which he had to revoke. 15, 58: The Elector Frederick sends a letter to the von Einsiedel that the butter letter granted by Pope Innocent VIII has been renewed by Julius II, with orders to hold a hearing on it. 15, 63. butter letter for twenty years for the benefit of the burned Freiberg Cathedral Church. 15, 64: Pope Innocent VIII confirms the butter letter issued for the construction of Freiberg Cathedral. 15, 67: Opinion of the professor juris canonici, Johann von Breitenbach of Leipzig, against the papal butter letters. 15, 70: Duke George of Saxony's order that the parties in dispute about the butter letters should both send in their reasons in writing. 15, 92. Duke Albrecht of Saxony's and his son's letter to Pope Alexander VI, requesting that the matter of the butter letters either be taken to Rome or transferred to the bishop of Schleswig. 15, 93: Pope Alexander VI's letter to the bishop of Schleswig.
Letter in which he referred the dispute about the butter letters for Freiberg Cathedral to the Roman court. 15, 96. Bull of Pope Alexander VI, in which silence is imposed on both parties in dispute about the butter letters for Freiberg Cathedral. 15, 100. The pope has never given a right butter letter nor some certain dispensation, because uncertain dispensation is no dispensation. 19, 923.
Butter freedom. Pope Julius II extends the butter freedom for Chursachsen for another twenty years. 15, 103.
C.
Cabbala. Just as the Jews call the one Cabbalam, in it something short is comprehended, so also Moses could not describe the histories of the patriarchs after the length. 22. 1415 f.
St. Cecilia. St. Cecilia walked in a golden dress on the outside, but underneath her flesh she was dressed in a hair shirt. 3, 1232; 10, 1361.
Caiphas. Caiphas, who has set himself up as judge from the judgment seat, complains himself to the Lord Christ, and gives him the wrong of his cause. 13, 386.
Cajetan. Luther judges about Cajetan: He is perhaps a renowned Thomist, but an unclear, hidden, incomprehensible theologus or Christian 2c. 15, 566. Cardinal Cajetan and Silvester Prierias pretend that also in matters of faith the word of a man is sufficient. 8, 1358. Cardinal Cajetan is praised by the preaching monks as the first of their doctrine, but Silvester as the second after him. 15, 2419. Pope Leo X makes a request to the Elector Frederick to hand over Luther to Cardinal Cajetan and not to protect this "child of wickedness". 15, 547. Cajetan never uttered a syllable from the Holy Scriptures against Luther, nor could he, because there is nothing in the Holy Scriptures about indulgences. 2c. 15, 585. When Staupitz said to Cardinal Cajetan: he should try Luther even better, the Cardinal replied: I do not want to talk further with this beast, for he has deep eyes and whimsical thoughts in his head. 15, 589. Urban de Serralonga, papal orator, tries to persuade Luther to appear before Cajetan without an imperial escort; but Luther refuses. 15, 556 ff. Report on the three interrogations Luther had before Cardinal Cajetan at Augsburg. 15, 561 ff. Cajetan and comrades everywhere pretend to be for the Roman Church, in that they are godly.
228Cajetan - Campensis. 229
The Roman court's lead and wax sucked the whole of Germany dry. 8, 1359. Cajetan pretends to be the Roman Church everywhere in Germany, being learned enough to invent apostolic breviaries under its name. 8, 1359. Luther considers Cardinal Cajetan to be the author of Leo X's new Decretals. 15, 633. The Elector complains about Cajetan's threat and that he is demanded to deliver Luther to Rome or to expel him from his country; he is not a convicted heretic. 15, 655 f. Prince Frederick obtains from Cajetan, at great expense, that Luther should not come to Rome, but that his cause should be settled in Germany. 15, 549. At the Imperial Diet in Augsburg in 1518, Elector Frederick obtained from the Pope's legate, Cajetan, that Luther should not be forced to go to Rome, and that he should investigate the matter himself. 14, 441. Luther answers to the Elector against Cajetan's petition. 15, 637 ff. Letter of reply from the Elector to Cajetan: he should not have urged Luther to recant unrecognized. The Elector was not convinced that Luther had taught in an unchristian and heretical manner. 15, 654. Cajetan had boasted that he had orders to have Luther and the Vicarius Staupitz thrown into prison; thereupon Luther had his appeal struck and departed. 15, 587. 594. Cajetan writes to the Elector how fatherly he had held himself against Luther, but that the latter and Staupitz had secretly slipped away, and finally threatens the Elector 2c. 15, 634. Luther duly replied to Cajetan's letter to the Elector. 15, 2429. Luther humbly asked that Cajetan also impose silence on the clamor of the opposing party; but he refused, adding that if Luther did not recant, he would condemn him, and all that his own 2c. 14, 453. Cardinal Cajetan said to Luther at Augsburg: "Recant the one article on the merits of the saints, 2c. and the rest will be forgiven you. 4, 1445. Cardinal Cajetan at Augsburg pretended that if Luther only revoked the indulgence, the rest would have no need, they already wanted to find an evasion. 18, 1269 Spalatin wrote to Luther that he had great hope that Cajetan would be much more lenient and tolerant in Luther's cause than he feared. 21a, 110. Luther writes to Spalatin that he has decided to despise the very gross inconsistencies of Cajetan. 21a, 160. Luther's report on the conduct of Cardinal Cajetan against him at Augsburg. 22, 1908. Luther
had, standing before Cajetan who demanded the recantation, already taught the catechism with great fruit, which he knew would not have to be condemned 2c. 14, 454.
Caligula. Emperor Caligula sent his images back and forth to all the countries of his empire and had himself worshipped as a god. 13, 2560. The emperor Caligula proclaimed that he was the true God, had an image of himself made and worshipped, and also sent his image to Jerusalem. 7, 1303 f. The emperor Caligula had his image placed in Jerusalem in the temple, where the holy city and the service of God was, and also wanted to be worshipped by God's people as a god. 13, 2560.
Calixtus. Anarg von Wildenfels asks Luther to appoint Wolfgang Calixtus as preacher in Cronschwitz. 21a, 1313. Luther asks the Elector that Wolfgang Calixt, preacher in Cronschwitz, be given pay and lodging. 21a, 1331. Luther, Bugenhagen, and Melanchthon recommend Calixtus to the Elector for an increase in salary. 21b, 2370. Luther writes to the pastor in Joachimsthal, Wolfgang Steude, about the dismissal of M. Calixtus from his preacher position and the reoccupation of the same. 21b, 2639 f.
Calvin. Luther writes to Bucer: Greetings to Johann Sturm and Johann Calvin, whose books I have read with particular pleasure. 21b, 2384 f. Calvin is a learned man, but very suspicious of the error of the Sacrament. 22, 934.
Camarim. The Camarim seem to have been a special sect of priests or clergymen who wanted to be better than the others. 2, 1610.
Camerarius. Luther wants to answer Camerarius to his two Greek letters with a letter in Turkish. 16, 2313 f.
Campanus. Campanus is a worthless man who imagines that he can speak more clearly of the Godhead than John himself in his Gospel. 22, 1013. Campanus is an extremely bad man who must be suppressed with contempt. If one wrote against him, he would only become more audacious. 22, 1013. Many who allegorized from the Lord's Supper now allegorize from more articles than Campanus, Martin Cellarius, Carlstadt, Felinus. 17, 1964.
Campegius. Cardinal Campegius said at Augsburg in 1530: "If you Germans do not want to be subject to the pope, we will make Germany swim in blood. 22, 874.
Campensis. Luther warns the people of Soest against Johann Campensis that they should see to it that he does not cause sectarianism or rebellion in their city.
230Cana - Cardinals. 231
anrichte. 21a, 1753 f. Luther warns the city council of Soest again against Johann Campensis. 21a, 1789 f.
Cana. Jesus performed the miracle at Cana so that his disciples would believe him to be the Son of God and the true Messiah, for no other man can change the creature 2c. 13, 154 f.
Canaan. Canaan means: a merchant or trader. 1, 665; 3, 1320. Canaan has taken the kingdom, which is given to the children of Israel afterwards. 1, 665. Luther believes that in the land of Canaan was paradise, and the place where God afterwards willed that the church and his people should be. 1, 665. The land of Canaan will have been the highest pleasure and glory of the whole earth, about the place where paradise was before the flood. 1, 678.
Canaanite. Christ showed himself so hard against the Canaanite woman that her faith was revealed, and the Jews, who were heirs to his kingdom and children, learned how they should believe in Christ. 13, 1699.
Canon. The Canon in the Mass is patched together from many lies. 22, 1001. The clergy have elevated the Canon of the Mass above all articles of faith and hold it higher than the Gospel. 19, 1128. The papists reproach us with the holy fathers who used the Canon and held the Mass to be a sacrifice, as Gregory, Bernard, Bonaventure 2c. 19, 1129. Indication of some abominations in the Canon of the Mass. 19, 1194 f. The words that the priests secretly read in the silent mass, which they call the Canon, they consider so exquisitely sacred that they forbid the laity to know them. 19, 1201. The Canon of the silent Mass, because it is human word and work, should give way to the Gospel and give place to the Holy Spirit. 19, 1128. In the canon, the priest is allowed to pray gloriously for Christ, that God will be gracious to His Son Christ through such sacrifices, which is an unpleasant abomination. 16, 1412. Luther saw, when he was in Italy, that those in Milan do not have the Canon of the Mass. 22, 1002. St. Ambrose's Canon, which the Archbishopric of Milan keeps, is very different from the Roman Canon. 16, 1412. At Mass, the Canon should always be omitted, and one should not consecrate where there are no communicants. 21a, 710.
Canon of the Scriptures. The church cannot, by including a book in the canon of sacred Scripture, give it more prestige and strength than it has in itself. 15, 1012.
Canons. Luther says: I wanted to give my left hand so that the papists would have to keep their canons. I mean, they would scream more than about Luther. 22, 988. It is because the Canons often misuse the scriptural passages and impute to them another mind than they have in their place. 18, 1366. The Pabst's Canons, the Concilia or the Fathers do not have the fame and glory as the Law of Moses, which was given from heaven, of which the Jews boasted. 7, 1508.
Canonists. The Canonists in the Papacy did not even think about the interpretation of the Ten Commandments. 2, 1896.
Capernaites. The Capernaites divorced the work from the word and fell into eating the flesh, just as our enthusiasts do. 20, 837. We may not be Capernaites, for we keep both fleshly and spiritual food. 20, 837.
Capernaum. Therefore Capernaum is called Christ's city, because he was a bishop or priest there; there he preached most of his life. 7, 2368.
Capito. Des Wolfgang Fabricius Capito Urtheil: "Was man halten und antworten soll von der Schaltung zwischen Martin Luther und Andreas Carlstadt." 20, 340 ff. Luther is convinced that Capito and Bucer are acting honestly and sincerely. 21b, 2176. Luther's letter to Wolfgang Fabricius Capito, Cardinal Albrecht's preacher and councilor. 19, 554 ff. Through Fabricius Capito, Luther was prompted to write to Erasmus. 18, 1584 Capito reports to Luther that he has many powerful friends in Switzerland and on the Rhine, who would give him a place to stay and a livelihood if necessary. 15, 689.
Caracciolus. The papal nuncio Caracciolus had demanded 300 gold florins from one who wanted to marry the woman whose godfather he was, and 70 florins from another in a similar case. 15, 1841 Ulrich von Hütten asks the papal nuncio Marinus Caracciolus to leave Germany. 15, 1840 ff.
Cardinals. The Cardinals are the pillars of the papacy in every nation, as we have four Cardinals in Germany, so also in France and Spain. 22, 868. The Cardinals and Bishops, the creatures of the Pabst, have become the kings and princes of the world. 9, 535. The cardinals, the descendants of the apostles, should be equal to the kings, even higher, although the apostles alone were fishermen. 18, 1489. Behold the pomp and riches of the cardinals; this useless
232Carl , - Carlstadt, st. 233
People make themselves equal to kings. 18, 1484. The cardinals arose only a few centuries ago, who are many heads, not one head. 15, 1193. The cardinals and bishops rage and rage knowingly against the pious, and yet they want to be considered pious, holy people. 2, 671. The Cardinals have seized and consumed the monastery of St. Agnes, in which one hundred and sixty persons have been fed and entertained. 2, 105. In Italy, in the richest monasteries, there are only two or three persons who are sparsely fed; the rest of the income is all given to the Cardinals. 22, 881. Cardinals, bishops, priests 2c. do it so roughly and live in such a way that one must consider them not only Christ's, but enemies of all respectability and virtue. 12, 952. With Doctor Luther it is utterly incredible and impossible that a Roman priest or cardinal could have a conscience. 19, 1919. A cardinal has said: Conscience is such an abominable animal that makes a man sad, and that man fights against himself; always away with conscience! 7, 1123. List of the classes and titles of the Cardinals. 15, 523 f.
Cario. Luther writes a joking letter about the promotion of Johann Cario to Doctor of Astronomy and Medicin by Georg Sabinus. 21b, 1961 f.
Carl V was elected Emperor, not as a Spaniard, but as a German and Archduke of Austria. 22, 1268. To the question of Duke Frederick of Saxony: how he liked that they had elected the King of Hispania, Carl V, as Emperor, Fabian von Feilitzsch answered: The ravens must have a vulture. 22, 194. The pope called Emperor Carl V to Germany, that he should corrupt us, and behold, God has preserved us, and corrupted the pope. 22, 1263. Our Emperor Carl has everything he has in this world for the sake of the Church of Christ and through her prayer. 1, 1409. The dear Emperor Carl is surrounded by so many devils, evil clergymen, godless bishops and princes, who drive him to command what is not his due 2c. 13, 2525. Erasmus writes that the court of the emperor is taken over by the beggar tyrants, so that there can be no hope to Carl V. 15, 2464. Emperor Carl V was, is and will remain the servant of the servants of the devil. 17, 337. The papists have not found in our pious Emperor Carl the man they were looking for and how they would have liked him, so that we have remained safe from them. 7, 1487. We hear that Emperor Carl V is an unfaithful, false man,
and the German way. 10, 754: Bull of Pope Clement VII concerning the imperial insignia granted by him to Emperor Carl V and the coronation performed on him. 16, 629. The oath taken by Emperor Carl V to Pope Clement VII before the coronation. 16, 629. Emperor Carl V is said to have said: it need not be such an evil doctrine, because so many great, high, learned and honest people accept it. 16, 1642 f. Emperor Carl V. is said to have said: If the clergy were pious, they would not need Luther. 16, 1644. Emperor Carl V is not such a bloodhound that he should put up with the defiant words and works of the Margrave of Brandenburg. 16, 1645. Emperor Carl V. is not able to do anything among so many villains and evil-doers, especially against the arch-villain Pope Clemens, who is full of mischievousness 2c. 16, 1646. Luther asks Emperor Carl V in a letter not to let him be condemned unheard. 15, 1378 Emperor Carl V's declaration of respect against Elector John Frederick of Saxony and Landgrave Philip of Hesse. 17, 1470.
Carl the Great. Carl the Great, Theodosius and other great princes accepted the word and provided the Church with rich alms 2c. 6, 588. Since Carl the Great had come to the aid of the pope against the Longobard king, the pope proclaimed him Roman emperor without his knowledge and will. 17, 1129. Carl the Great had already held Germany, France and Lombardy before the papal coronation, and did not receive the title of emperor from the pope. 18, 461. Carl the Great not only received nothing from the Roman bishop, but on the other hand gave him much. 18, 460. Carl the Great had nothing from the pope, without the mere, unadulterated name of Roman emperor. 17, 1131.
Carlstadt. The city of Carlstadt is named after Carolus, who was great and excellent under the kings. 1, 1610.
Carlstadt, D. Carlstadt is smaller in stature than Luther, has a black-brown, burnt face, an unpleasant, unpleasant voice, has a weaker memory than Luther 2c. 15, 1200. Carlstadt, who first stirred up the controversy about the Lord's Supper, lit such a fire with the little word ôïýôï that even nowadays it is not yet completely subdued. 4, 1770. the first Schwärmgeist, which arose in the school at Wittenberg, Carlstadt, penetrated and forced marriage. 4, 1988. Luther is very displeased that Carlstadt does not refute celibacy with more suitable scriptural passages. 15, 2522 f. Carlstadt has not much knowledge of the Greek and Hebrew language.
234Carlstadt , " 235
as is well known. 15, 2051. Doctor Carlstadt was awarded a doctorate, since he had never seen the Bible. 22, 395. D. Carlstadt began to read the Bible only in the eighth year after he became a doctor, because he and D. Petrus Lupinus were driven to read Augustinum. 22, 25. Carlstadt said that Luther's opponents had to be defeated because he had read the Bible ten years before all of them. Nevertheless, he became wiser than Luther in half a year. 22, 1888. As Christ eclipsed Moses and the prophets, so Carlstadt, Münzer and other heavenly prophets wanted to do the same and be everything. 8, 92. If Carlstadt, Zwingli and their ilk had refrained from their writing, the church would have remained purer and would have fared better. 14, 151. Everything that Carlstadt started, he began for the sake of vain honor, because he let himself think that there was no scholar on earth but he. 22, 1012. Nothing drove Carlstadt to his enthusiasm but the untamed desire for a vain little boast, from which his heart burns inextinguishably. 15, 2046. Luther himself did not change the customs, but in his absence Carlstadt and others changed the customs. 14, 467. Induced by D. Carlstadt's innovations and the iconoclasm in Wittenberg, Luther returned to Wittenberg at the beginning of March 1522. 15, 1950. Luther's eight sermons against Carlstadt's innovations at Wittenberg. 20, 4 ff. Carlstadt is one of those who pretend that not everything has been revealed yet, engages in useless washing, and does not consecrate the summa of Christianity. 9, 1497. Carlstadt also lacked the belief that God was almighty, for he would not allow himself to be persuaded that God would lower his Son from heaven into the sacrament. 8, 1289. Carlstadt belonged to the Anabaptist sect and let his son die without baptism. 22, 1067. Security makes vain swarm spirits, as Carlstadt and others have been, who measure our Lord God according to their speculation and include him in their thoughts. 2, 1385. Carlstadt is inflamed by the unrestrained desire for honor and great name. 15, 2624. Carlstadt is not well pleased with Luther's return to Wittenberg and Luther's sermons. 15, 2009 Luther knows the girl whom Carlstadt has married and whose marriage pleases him greatly. 15, 2559. Until now, we have cherished Carlstadt in our bosom, hoping that he will return to the right path, but he is hardening more and more 2c. 15, 2632 f. Carlstadt wanted to make use of the saying: "You shall not call yourselves masters.
prove that neither magisters nor doctors should be awarded doctorates. 22, 358. Carlstadt thought it would be a good thing if he let go of school and studies and no longer called himself a doctor, but a new layman. 5, 124. Carlstadt became a peasant out of loud envy, went bareheaded, and did not want to be called Doctor, but neighbor Enders. 22, 1022. Carlstadt, because of a wrong interpretation of Gen. 3, 19, lent his status, bought a field, dug and built it himself. 1, 258. D. Carlstadt publicly condemned the degrees and doctorates, when one made magisters and doctors in the universities 2c. 22, 1529. Since Carlstadt had made some doctorates, he said: he knew well that it would be a sin to make doctorates in theology, and yet he did it. 1, 697. Carlstadt did not want to give Luther precedence in the disputation at Leipzig, so that Luther would not anticipate his honor. 22, 1014. Carlstadt's theses against Eck for the disputation at Leipzig. 18, 714. Luther sends Carlstadt's theses to Scheurl and gives his verdict on them. 21a, 68 f. Carlstadt's theses returned home unharmed from the Leipzig disputation and were not refuted with a syllable. 15, 1148. Doctor Carlstadt's positions came home unharmed by D. Eck's grace. 15, 1304. Carlstadt put disgrace to honor at Leipzig because he is a very unfortunate disputator, and has an awkward, ponderous mind. 22, 1014. Carlstadt teaches that there is nothing but natural bread and wine in the sacrament, and draws some Scripture on his insanity. 20, 110. Carlstadt uses much more heated, mocking words and calls the sacrament idol bread, and us dog beaters. 20, 110. If Carlstadt had heartily desired to receive instruction and had written out of love of truth, he would have refrained from words of shame. 20, 110. Carlstadt says that the words "this is my body" are a separate speech, variously closed with dots that point to his natural body. 20, 113. Among so many books, Carlstadt does not even teach what faith and love are, but urges and drives on external works. 20, 135 f. Carlstadt has a perverse spirit that thinks of nothing but murdering consciences with laws, sins and works. 20, 136 Carlstadt and his spirits set the lowest as the highest, the least as the best, the last as the first. 20, 137 Carlstadt leaves the high, right things and blows up the least as if the world's salvation were more important than Christ himself. 20, 138. Carlstadt is not a murderous prophet, but he has
23 " Carlstadt," 237
a rebellious, murderous, red spirit with him, which would probably lead out if it had room. 20, 144. The Carlstadtian abomination is nothing less to destroy Christ's kingdom and good conscience than the papacy has been with its food and marriage prohibitions. 20, 145. Luther says of the spirit that Carlstadt and the Orlamündians have that drives them: he is not good and has murder and rebellion in mind, even though he ducks and stoops 2c. 20, 160. The murder knife that Carlstadt carries is the false sense and mind of Mosi, which comes from the devil, through which the mob becomes excited, insolent and proud. 20, 161. Although Carlstadt said he wanted to be instructed, he did not follow, since he was admonished by Melanchthon, by D. Jonas and Herr Dietrich von Bila, and by Luther at Jena. 20, 161 f. At Orlamünde, Carlstadt gave M. Wolfgang Stein, who was there as a princely envoy, an impudent answer to his friendly admonitions. 20, 162. It is vain false words that Carlstadt offers to learn, so that he only makes glimpses and good appearances to his obdurate mind. 20, 162. It is not fine, as Carlstadt does, to preach and teach in divine matters, and then first want to ask if it is right. 20, 162. Luther says: Let Carlstadt still tell him, and let himself be told by the heavenly prophets, then everything shall be bad and forgotten, and I will do and leave with him what I can. 20, 162. Carlstadt drags himself along with the celestial prophets, from whom the Alstädtian spirit came, as is known. 20, 164. The celestial prophets pretend that they talk with God, and God with them, and are called to preach, and give their poison in D. Carlstadt 2c. 20, 164. Against the heavenly prophets Carlstadt cannot preach nor write, against us he must preach and write. 20, 164 Carlstadt went to Orlamünde out of his own sin, behind the knowledge and will of the prince and the university, and drove out the pastor there. 20, 167. Carlstadt leaves his duty at Wittenberg, deprives the university of the sermon and lection 2c., and nevertheless keeps the salary or pension for himself and goes to Orlamünde 2c. 20, 167. Carlstadt would like to bring well to a bow, since he corrupts ten with, perhaps he likes to hear himself talk so much. 20, 173 There is neither light nor form in Carlstadt's writing, and one would like to break through hedges and bushes as much as read through his books. 20, 173. Carlstadt says: Mass in Hebrew means a sacrifice; he must have found this written somewhere in the smoke hole 2c. 20, 175. It is all to do for Carlstadt that he persuades the people through him to Orlamünde.
the right sun has risen. 20, 182. The pope and D. Carlstadt are real cousins in teaching, because they both teach, one the doing of elevation, the other the letting. 20, 186. Since Carlstadt first came upon our teaching, it was prophesied: D. Carlstadt will not stay on it for long, he is a fickle man 2c. 20, 188 f. Carlstadt makes a new Christ that we should follow his works without word. 20, 190. Carlstadt's only argument is that we should consider Christ's work, unbidden and unbidden, to be necessary examples and follow them. 20, 191. By this one can test that the devil speaks out of Carlstadt and his, that they ridicule the doctrine of faith and love 2c. 20, 191. The spirit of Carlstadt perhaps also learns new German from his heavenly voice, and rages and fights against himself, that he who lifts up, sacrifices. 20, 193. Carlstadt has fallen from the kingdom of Christ and has suffered shipwreck in the faith, therefore he also wants us out, straight to the works. 20, 194 I like that the mass is held in German among the Germans, but that Carlstadt also wants to make a nuisance of it, that is too much. 20, 196. Carlstadt is too concerned with the outward work and appearance that he always wants to make necessary and an article of faith, without God's command. 20, 197. Luther says: "I know well that Carlstadt has long since boiled this porridge in his heart, and can never prepare it. 20, 200: What God ordains outwardly to the spirit inwardly, Carlstadt's spirit scornfully throws to the wind, and wants to get into the spirit first. 20, 202. If one asks Carlstadt and his people how to get to the high spirit, they say: Stand in boredom, then the heavenly voice will come and God will talk to you. 20, 203. If you ask about the boredom, the heavenly prophets know as much about it as Carlstadt does about Greek and Hebrew. 20, 203. Carlstadt makes of the Lord's Supper and its remembrance a human work, that we kill ourselves "with fervent heat and outraged lust". 20, 204. Carlstadt and his followers put the killing of the flesh before faith, yes, before the word 2c. 20, 204. The killing of the flesh is not to be the first, as Carlstadt's devil drives, but the last, where someone is a Christian before 2c. 20, 205. Carlstadt sets up external order, which God has not commanded, and makes spirit out of what he himself devises; Christian freedom he puts to shame 2c. 20, 207. Carlstadt wants to say: Christ has well interpreted the words: "This is my body, which was given for you" in the Lord's Supper.
238Carlstadt , D. 239
2c. 20, 210. Carlstadt blasphemes us disgracefully and calls us dog-beaters and showers us with barrels of disgraceful words. 20, 217. D. Carlstadt finds what is hidden from all the world, and yet wears a gray skirt and felt hat with great humility, and does not want to be called Doctor, but neighbor Endres. 20, 218. Carlstadt is ridiculous, not only with his Greek art, but also that he wants to make articles of faith out of grammar. 20, 224. We have proved conclusively from the text that Tuto must point to bread, because in the other part it points to the cup; thus Carlstadt's mouth is shut. 20, 225. Carlstadt understood Luther's words at Jena as he understands the Bible, and that means that he calls Luther a mad sophist, a sow in the blood, a two-faced papist 2c. 20, 245. Luther hit the pope and his own with public truth and bright writing; Carlstadt attacks them with public lies, which he himself knows. 20, 259. Carlstadt has also been a sophist and has learned and taught both the theology of the high schools and the theology of the pope, therefore his conscience knows that he is obviously lying about the pope. 20, 260. The pieces that Carlstadt asserts against the pope in the Last Supper prove nothing against the pope, but that Carlstadt has a lying, evil spirit 2c. 20, 260. By lying against the pope, Carlstadt wanted to wrap Luther up with the pope and to impress upon his own that Luther teaches exactly what the pope teaches 2c. 20, 260 f. Carlstadt's theology has come no higher than to teach how we are to follow Christ, and to make of Christ an example and a ruler. 20, 267. Carlstadt falls from faith to works, so that his teaching again wants that free will is something in God's things and good works. 20, 267 f. Carlstadt knows that we do not blow or hiss over the bread and wine, but speak the holy words that Christ commanded His disciples to speak in the Lord's Supper. 20, 273. Carlstadt does not punish our doctrine, but challenges a foreign doctrine in us, which he interprets and lies to us, and is not ours. 20, 273. If Carlstadt had challenged the word in the sacrament and proved that we did not have forgiveness of sins in it, he would have become a knight. 20, 275 f. Carlstadt has set out to nullify God's outward word, does not respect it, and calls it a hissing, breathing and blowing. 20, 276 Carlstadt wanted to abolish the sacrament completely, so that bodily there should not be Christ's body and blood, and spiritually there should not be forgiveness of sins. 20, 276. Carlstadt can not do anything ordained.
They are not able to grasp or comprehend anything, much less to speak or write. 20, 285. Carlstadt and his prophets boast very highly of the spirit, higher than the apostles, and yet they have been sneaking longer than three years. 20, 285. Carlstadt's and his spirit is the devil, who excites, frightens and misleads the consciences with strange new words, but does not put them to rest and peace. 20, 286 f. Carlstadt and his prophets do not teach in any place how one should get rid of sins, get a good conscience and win a merry heart to God 2c. 20, 286. Carlstadt has not made his Tuto certain to this day, and Zwingli and Oecolampad have never tried to make their opinion certain, but say it badly. 20, 901. Long before D. Carlstadt wrote, he said to one: Dear, you will not persuade me that God is in bread and wine. 20, 799. By papal order, Eck included Carlstadt and Johann Doltsch of Feldkirch in the bull along with Luther. 15, 1572. Carlstadt and Gabriel Zwilling were the authors of the disorders in Wittenberg that forced Luther to return from Wartburg. 15, 2606. Carlstadt almost sacredly affirms that he is not writing against Luther, although the printed sheets are already being examined under the hand of Rector 2c. 15, 2616. Carlstadt's lectures take place irregularly. 15, 2619. Carlstadt has published books in a newly established printing house at Jena and, it is said, will publish eighteen more books. 15, 2622. Carlstadt leaves Wittenberg for Orlamünde and takes possession of the parish office there; he also has many writings printed against Luther in Jena. 15, 2621 ff. Carlstadt will be recalled from Orlamünde, where he is not appointed, by the university in Wittenberg, to the service of the Word, which he owes. 15, 2624. In his letter to Orlamünde, Carlstadt has the signature: Andreas Bodenstein, "Unheard and unconquered expelled by" Martin Luther. 15, 2625. 2627. Luther gives Carlstadt a gold florin as a sign that he may write freely against him. 15, 2035. Luther will answer Carlstadt when he will publicly spread his poison, as he promised and has already received a gold florin from Luther. 18, 1984. Carlstadt had to vacate the country by order of the Elector, against which the intercession of Orlamünder did not help. 15, 2045. Carlstadt, after being expelled from Saxony, went to Strasbourg and then to Basel, and began to blaspheme publicly through writings 2c. 15, 2045. Luther addressed a letter of warning to the Christians of Strasbourg.
240Carlstadt , D. 241
to beware of Carlstadt's ravings. 15, 2047. D. Carlstadt raises a ruckus in Strasbourg by his raving about the sacrament, images and baptism. 15, 2049. Carlstadt scolds Luther as if he had driven him out of the country, 15, 2049. At Strasbourg, Carlstadt has declared: since Luther could not have won against him by writings, he had only obtained victory by force and the prince's power. 15, 2054. No Faber, Eck or Emser ever harmed Luther's cause as much as Carlstadt. 15, 2054. In Strasbourg, Carlstadt has the people hanging on him, partly because of the unfairness of the proceedings against him, partly because of pity for his misery and that of his family. 15, 2054. Carlstadt did not want to speak to the preachers of the Gospel in Strasbourg or Basel and teach them better, but worked in secret. 15, 2059 Luther tried to bring Carlstadt back into the country while Frederick the Elector was still alive, but the Elector refused. 15, 2066. After the death of Prince Frederick, Carlstadt sought help from Luther again, and Luther hid him in his house for more than eight weeks. 15, 2067 ff. Luther writes a preface to Carlstadt's booklet, in which he apologizes for the uproar. 15, 2068. Luther writes a preface to "Carlstadt's explanation of how he respects and wants to have respected his doctrine of the reverend Sacrament and others", which he wrote in Luther's house. 15, 2071. Luther asks the Elector John for Carlstadt, that he may live in Kemberg, because he could not stay in the villages because of the peasants' wickedness. 15, 2073 Luther writes: We are well burdened with Carlstadt, and it serves me right that I have invited the devil as a guest and invited him into the country. 15, 2091. Carlstadt let books go out in Kemberg, without names, and pretended that he had left them outside and that they were printed by others. 15, 2090. Luther sends to Chancellor Brück the letter Carlstadt wrote to Krautwald and Schwenkfeld in Silesia. 15, 2090: Carlstadt's new treachery against Luther, his stubborn insistence on his error, his correspondence with enthusiasts, and his final escape from Saxony. 15, 2073 ff. Carlstadt has been absent from Kemberg for several weeks and has traveled to his people; it is believed that he is looking for a nest. 15, 2630. Carlstadt escaped from Saxony toward the end of 1528. 15, 2091. The Swiss take Carlstadt to themselves, believe all the tangible lies that the wretched man invents against us, and must be well-disposed 2c. 17, 1963. Carlstadt is called to Ba.sel out of carelessness, there
after they could not get rid of him again, and he is followed by almost all parish lords and professors. 17, 2150. Luther recommends Carlstadt for the Probstei, which was terminated by Henning Göde's death, and Amsdorf for the Archidiaconate. 21a, 328. Luther reports to Chancellor Brück about a marriage case, and reports that Carlstadt has established an angular printing press at Jena to escape censorship 2c. 21a, 584 f. It would be little if Carlstadt were only ungrateful, but he persecutes us even more horribly than the papists do. 21a, 600. Carlstadt in Orlamünde is more hostile to Luther than any enemies have been up to now. 21a, 647. Luther tells Wolfgang Stein what to do in response to a letter from Carlstadt to Duke John. 21a, 647 f. Luther acknowledges receipt of Carlstadt's writings and the Acta Jenensia sent to him by Wolfgang Stein. 21a, 652. Carlstadt
Carlstadt boasts that he was made a martyr by Luther and driven out; he rages completely against us 2c. 21a, 656. 21a, 656. Zwingli and Leo Juda have agreed with Carlstadt's opinion and many others who constantly claim that in the sacrament there is only bread, as in the marketplace. 21a, 668. Luther sends letters from Strasbourg to Spalatin, in which Carlstadt's arrival and activities there are reported. He wants to issue a missive to the people of Strasbourg. 21a, 669 f. To Carlstadt's denial that the sacrament is the body and blood of Christ, Luther now answers with the second part of the writing "Wider die himmlischen Propheten" 2c. 21a, 679. Luther expresses great displeasure with Brismann over Carlstadt. 21a, 680. The printers of Carlstadt's books have been punished with imprisonment in Basel; but his opinions are applauded by many there. 21a, 682. Luther sends to Spalatin the letter of Caspar Glatz in Orlamünde, so that he may see with what monstrosities Carlstadt has dealt. 21a, 687. Luther has finished writing against Carlstadt and is now busy with the Postillum and Deuteronomy. 21a, 714 f. Carlstadt had a Caplan in Orlamünde, whose spirit he used to penetrate him and reveal secrets. 21a, 718. Luther presents Carlstadt's request for safe conduct to the Elector and approves it. 21a, 724. Luther asks for safe conduct for a church robber, likewise for Carlstadt. 21a, 727. Spalatin indicates to Luther why the prince cannot grant Luther's request for safe conduct for Carlstadt. 21a, 728 f. Carlstadt exercises his rage at Rothenburg an der Tauber, and although he himself is a fugitive, he pursues us everywhere 2c. 21a, 733.
242Carlstadt , D. 243
Carlstadt rages against the images in his own way at RothenLurg an der Tauber. 15, 2639. D. Andreas Carlstadt had gone to Rothenburg an der Tauber during the Peasants' War to preach there and also desired to become a citizen there. 16, 144. At Rothenburg an der Tauber, Carlstadt preached against the Sacrament on April 17, 1525; on April 19, again and against other ceremonies. 16, 147. D. Andreas Carlstadt secretly escaped from Rothenburg. 16, 152. Carlstadt begs Luther to forgive him for all that he has sinned against Luther, and piteously pleads that Luther take care of him and his own 2c. 21a, 757 f. Luther writes to Johann Heß in Breslau that he has not yet despaired of Carlstadt [who at that time had found an asylum in Luther's house. 21a, 764. Carlstadt has been secretly received by Luther; he is being pursued everywhere in such a way that he has been forced to seek protection from his enemy Luther. 21a, 772. At the time of his expulsion, Carlstadt lived in Luther's house for more than eight weeks, and no one knew about it. 22, 1824. Carlstadt asks in writing, secretly leaving the asylum he found in Luther's house, that Luther remedy the misery of his banishment as soon as possible 2c. 21a, 777 f. Luther asks the Elector Johann for Carlstadt to come to Wittenberg for interrogation and to be allowed to settle in Kemberg. 21a, 779 f. Carlstadt receives pardon from the Elector and permission to settle in the Saxon lands, but no further from Wittenberg than about three miles. 21a, 781 f. Luther reports to Amsdorf that Carlstadt's second little son was baptized at Segren; godparents were Jonas, Melanchthon, and Luther's kitchen. 21a, 843. Luther was a guest at the baptism of Carlstadt's second son at Segren. 21a, 843. Luther writes to Hausmann about Carlstadt, that the booklet he is talking about was published before Carlstadt's arrival at Luther, and that Carlstadt was farming near Wittenberg. 21a, 876 f. Carlstadt asks for Luther's use, so that he may live in Kemberg. 21a, 892 f. The Elector allows Carlstadt to live in Kemberg, but with the reminder that he remembers his promise to refrain from writing 2c. 21a, 898. Luther sends Carlstadt's letter of apology to the Elector that he did not correspond with Zwingli and Oecolampad 21a, 913. On behalf of the Elector, Brück asks Luther to look at Carlstadt's Supplication to the Elector and to give his opinion on it, as well as on Carlstadt's current position. 21a, 1208.
Carlstadt has triumphantly settled in Friesland and called his wife to him in boastful letters. 21a, 1318. Luther reports to Amsdorf that Carlstadt again asks for the grace to return. 21a, 1328. Luther asks the chancellor Beier that he be given an answer from the chancellery to his request for a written escort for Carlstadt. 21a, 1333. Carlstadt pays thanks to Luther and his own, who saved his life, for slandering ours everywhere in diabolical letters. 21a, 1415 Gerbel reports to Luther that Carlstadt has arrived in Strasbourg, and that there is reason to fear further activities on his part. 21a, 1418. Carlstadt has become the successor of Zwingli in Zurich, whom they now proclaim a martyr. 21a, 1719. The spirit has chased Carlstadt back and forth in the world since the time he started the game and has left no place for his body nor rest in his heart. 20, 1682. It is said that Carlstadt has again traveled to Friesland and is looking for a hiding place, since he can find no other position in Switzerland than to practice agriculture. 21a, 1752. Luther wishes to know about Carlstadt's death (he died on December 25, 1541), whether he died repentant. 21b, 2717. Carlstadt died of the plague at Basel, which itself was a plague for the church at Basel, as the bishops of that church write to us. 21b, 2737. 2741. What the Basel clergy wrote about the circumstances surrounding Carlstadt's death. 21b, 2741. Carlstadt was ashamed to death. 22, 296 Carlstadt's wife wrote a letter here, which is full of grief, and severely accuses her husband, even after his death, of having left her naked and bare 2c. 21b, 2753 f. D. Andreas Carlstadt's 405 Defences for the Holy Scriptures 2c. 18, 590. Carlstadt's defense against Eck's monomachy. 18, 632. Carlstadt's writing on the anti-Christian abuse of the Lord's bread and cup. 20, 92 ff. Carlstadt's writing "on the old and new testaments 2c. How Carlstadt recants" 2c. 20, 286 ff. Carlstadt's explanation of how he respects and wants his doctrine of the reverend Sacrament and others respected. 20, 312. Carlstadt's writing of the recipients, signs and promise of the holy sacrament of the flesh and blood of Christ. 20, 2288 ff. Carlstadt's writing against the old and new papist masses. 20, 2306 ff. Carlstadt's Dialogus oder Gesprächbüchlein von dem greulichen abgöttischen Missbrauch des Sacraments. 20, 2312 ff.
Carlstadt, D. Johann. The pastor D. Johann Carlstadt was for the sake of the Word of God...
244 . Carthago - Catechism. 245
The church was driven out of Miltenberg by the enemies of the Gospel. 6. 1274.
Carthage. Carthage was a colony of Tyre and Sidon. 1, 666.
Carthusians. The Carthusians are idolaters because they imagine they are holy and become blessed, not through Christ, whom they fear as a strict judge, but by keeping their rule. 9, 706. If a Carthusian lives chastely, fasts, prays, reads his seven times of prayer, says mass 2c., 9, 707. The delusion of the Carthusians about the right way to heaven is that they keep vowed poverty and obedience, do not eat meat, do not wear linen clothes 2c. 8, 299. The Carthusians make such a rule: One must not eat meat, even if one would die of hunger. In such things they seek holiness. 6, 1406. No one would have submitted to the innumerable statutes of the Carthusians if the promise or merit of eternal life had not been attached to them. 22, 1928. A Turk has exactly the same thoughts as a Carthusian: If I do this or that, I have a gracious God; if not, he is angry with me. 9, 621. In Erfurt, the Carthusians were not allowed to sleep sufficiently, which caused many to grow old and weak before their time. 1, 846. The Carthusians are so tyrannical that they have killed many with their hard fasting, whom they could have preserved with a chicken broth or a clean garment. 2, 1878. The Carthusians could rightly be called Baalites. 2, 1611. The Carthusians used to pray standing up. 4, 2147. It is a general decision of the Carthusians that it should be free to resign and leave the monastic life. 16, 2671.
Carthusian Monastery. In the Carthusian monastery in Erfurt, Luther saw a sick man walking on a crutch, who was still young, but who was nevertheless not lifted above the choir and the guard. 16, 2266.
Carthusian monk. A Carthusian monk has no god, because he invents a god who will look at his cap and take pleasure in it when he stands in church for a long time 2c. 4, 1851. 4, 1851. The Carthusian monk invents a god who walks in a cap and girds himself with a rope. 6, 487.
Caseln. In the word of God there is nothing about gray caps and caselns, and yet they are the best works among the papists. 4, 1465.
Caesar. Julius Caesar, Demosthenes, and other very wise, learned, virtuous, and prudent men have lamented that their counsels had no happy progress or end.
had. 2, 727. Great kings cannot bring their empires with their advice where they think; we see this in Julius Caesar and' others. 6, 258. It is said of Julius Caesar that when things did not go his way, he always looked sour and hung his head. 2, 1729. Since Julius Caesar already had success on his side, he was anxious to put the rule in order, but he perished just as he was dealing with it. 5, 1487.. Julius Caesar and others were able to rage and yet, by a peculiar art, to attract the hearts of the people. 5, 392. How Julius Caesar fared in his attempt to seize power. 5, 1380. Julius Caesar and Octavius, who did not always follow wisdom, but often in boldness followed their counsels, were much happier than Cicero and Demosthenes. 5, 1413 f. Julius Caesar said that quick death was the very best; for he had been a pagan and unbelieving man who had no word of God. 2, 1305 f.
Castner. Luther's warning to Lorenz Castner and his journeymen at Freiberg to beware of angle preachers. 20, 1758 ff.
Catachresis. The figure of speech catachresis. 2, 1014. 1844. Catachresis is a misunderstanding, that one sometimes borrows a saying from Scripture, and makes a fuss with it. 18, 892.
Catechism. The Catechism is a short excerpt and copy of the entire Holy Scripture. 10, 29. Luther says: "I must be and remain a child and student of the Catechism, and I will gladly remain so. 10, 26. If a Christian were diligent and had nothing more than the Catechism, he could defend himself with it and withstand all heresies. 13, 793. 2260. If one reads the Catechism daily and practices it with thoughts and speeches, the Holy Spirit is present in such reading, speeches and remembrance. 2c. 10, 26. Let not the catechism of the ten commandments of God be a small doctrine, if men are to be taught of this outward life 2c. 13, 2416. 13, 2416. Those who are diligent in catechism will in time confess themselves that the longer and more they practice catechism, the less they know about it 2c. 10, 29. 10, 29. Catechism (say the Greeks) means a doctrine that is questioned and interrogated, as a schoolmaster makes his pupils recite their lesson, whether they can or not. 17, 2019. no better word nor better doctrine will arise than that which is recently written in the catechism from the holy Scriptures. 13, 2260. From all the books of the fathers, one could not gather so much as from God's grace now in our times in a small way.
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Catechismo. 22, 395. The Catechism is the right lay Bible, in which the entire content of Christian doctrine is comprehended, which is necessary for a Christian to know for salvation. 22, 394. The Catechism is always to be preached as the most perfect doctrine. 22, 393. The sermons in church do not edify the youth, but the interrogation of the Catechism in the home, the explanation and interrogation during confession, is very effective. 22, 392. Luther's advice is to remain simple in God's word, especially in catechism, because in it one has the most correct way of the whole religion. 22, 393. If you believe in Christinn, you are safe; do not go beyond the Catechism, as the nuns read the Psalter. 7, 1315. Nothing more useful can be preached to the people than the Catechism. 22, 684. Whoever abandons his catechism and the teaching he has learned, and listens only to what every lurker says, is done for. 13, 2265. Every day a new church grows up, therefore one should only practice the catechism diligently on the preaching chair and hand out the milk. 22, 1568. Short sayings of the Catechism as Luther taught it in his house. 22, 403 ff. Luther postpones the edition of the Catechism for a while, because he is busy with the work against Erasmus. 18, 1989 Luther is busy with the production of the great Catechism. 21a, 1255.
Catechumens. Catechumens were the name given to apprentices who were accepted for catechism instruction, so that they learned the faith before they were baptized. 10, 230.
Catharine. St. Catharine, sometimes Aristotle, is the patron saint of those engaged in the liberal arts. 3^ 1175. Lightning shattered the wheels prepared for St. Catharine. 3, 1236. In St. Catharine's legend is quite a lot mixed in, which makes her suspicious. 3, 1166. If one looks at the legend of St. Catharine correctly, it has more lies than truth in it. 11, 2402.
Catharinus. By writing against Catharinus, Luther fulfilled the promise he made in the "Babylonian Prison" that he would let the world see the second part. 18, 1580. Luther's answer to the book of the excellent Magister noster M. Ambrosius Catharinus. 18, 1434 ff. Ambrosius Catharinus is a washful and blasphemous Thomist. 18, 1437. First Silvester stepped forward, after him Cajetan stepped in, lastly Catharinus had to fulfill the holy number, the third among these Thomists. 18, 1438. Luther argued with Ambrosius Catharinus first about the main thing, that is, about the papacy. 18, 1440. Catharinus suppresses the right-wing
Proverbs of the fathers, and brings forth only the erroneous ones. 18, 1448. Catharinus calls the one rock, which is a man of sin and a servant of the devil, and says that this is the church, which is only Satan's synagogue. 18, 1446. How Luther overcomes Catharinus according to school law. 18, 1449 f. Catharinus does not stay on one speech. He says that the keys are for the church; again: they are given to St. Peter alone; now: the use of the keys is given to the other apostles. 18, 1446. In his dispute with Luther, Catharine said that it is one thing to be overcome and to be silent, to overcome and to speak, but not to base one's cause on Scripture. 18, 1458. Catharinus says that Christ's word: "Feed my sheep" should not be understood from preaching the gospel, but from the ruling power of the pope 2c. 18, 1468. Luther will answer the insipid Thomist Ambrosius Catharinus with little. 15, 2497. 2499.
Catholicae. Catholicus means he who is with the bunch and unanimously agrees with the whole collection in faith and spirit. 12, 1460.
Cato. Cato did it before Cicero when he spoke in the Senate, although he presented the things without all adornment and adornment. 1, 998. Cato also gives the advice in worldly matters: Do not argue with a man who makes a lot of words. Truth is lost through quarreling. 7, 159. The wise Roman Cato says: one should keep oneself in such a way that our neighbors love us and are favorable; this helps to nourish us. 5, 1313 Cato said: The small thieves must spend their lives in prison and fetters, but the great thieves go in gold and purple. 3, 1317. Cato said: The small thieves are hanged, the big ones go in in marten-like boxes. 3, 1118.
Catechesis. The jurists stick to their canons, and call our writings on matrimonial matters contemptuously and disgracefully Catönichen. 1, 1642.
Cellarius, Joh. Luther asks Balthasar Thüring to find a position for the expelled Johann Cellarius as a preacher. 21a, 1188 f. Luther and Melanchthon ask the Elector to indicate where Johann Cellarius of Frankfurt, who was to be employed in Meissen, should go and who should provide him with a living. 21b, 2337. Luther asks Lauterbach to comfort the widow of Johann Cellarius, pastor in Dresden, over the loss of her husband. 21b, 2755 f.
Cellarius, Martin. Speratus reports that Martin Cellarius has arrived in Königsberg, but is being kept locked up so that he does not spread his poison. 21a, 756 f. Duke
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Albrecht of Prussia has written to Luther and awaits Luther's verdict on Martin Cellarius. 21a, 759. Luther expresses his joy about the negative verdict that Amsdorf has passed on Martin Cellarius. 21a, 1096. Martin Cellarius, a very godless knave, wanted to deceive Luther by flattery and said: Luther's profession is greater than that of the apostles. 22, 1011 f.
Cerberus. Cerberus Greek, Hebrew Schirbor, is called the infernal dog, which has three jaws, the sin, the law, the death. 22, 773. The poets have pretended that when the infernal dog Cerberus barks in hell, the souls in it are terrified. 1, 701.
Ceremonial Law. The ceremonial law was only binding for a small part of the world, namely the Jews. If Paul spoke only of the ceremonial law in Romans 3:28, then the justification and redemption of Christ would only be the abolition of the ceremonial law for the Jews. 19, 1444. Those who teach that Paul is only talking about the ceremonial law are simply eliminating Christ with the whole gospel from the world. 19, 1448.
Ceremonies. It is impossible to lead this life without ceremonies. 4, 879. Ceremonies, as there are: Eating meat, fasting, clothing, place 2c., are free and permitted in themselves, but often make a burned and confused conscience. 22, 509. 995. Ceremonies are necessary for all estates and offices. 4, 879. If one wanted to take away all ceremonies, no empire, kingdom, principality, authority, nor any government could exist in the world. 4, 879. Prayer, fasting, vigilance, working with one's hands, assisting one's neighbor are nothing other than ceremonies. 4, 880. Ceremonies are middle things. 4, 881. In the ceremonies, which are mean things, we must live for the benefit of the neighbor. 4, 883: The ceremonies of the weak in faith must not be reproved before they are instructed. 4, 886. This rule must be followed in ceremonies everywhere, that through them the inexperienced, unintelligent people should be stimulated to learn the will of God in word. 6, 1539. The coarse, simple-minded people are trained by the outward ceremonies to be accustomed to the works of godliness, which are much higher. 2, 6 f. The doctrine must be drilled into the young, coarse people with ceremonies, so that they may grasp it with their hands. 8, 1197. External ceremonies are neither part of the ministry of John nor of the New Testament, although they are to be practiced for the sake of the young people. 2c. 12, 1061. The ceremonies
In the schools, the schoolmaster should be the master of ceremonies next to the priest, because the others learn it from the students without any effort. 16, 2263. Little children and the weak in Christ must be nurtured and cared for with ceremonies, as it were under the disciplinarian of a bodily law. 4, 881. For the sake of children and young people, parents must observe the same ceremonies with them as an example. 4, 882. Such ceremonies, which serve the word, that is, for the knowledge of God and the salvation of men, may still be performed today in every community. 6, 1540. Ceremonies may be ordered, but not in the opinion that they should remain common and eternal, but should be left free as secular and domestic orders. 22, 1357. Love and peace go far beyond all ceremonies, and it is unchristian that peace and unity should give way to ceremonies. 5, 720. In the observance of ceremonies, nothing can guide us more surely than faith and love. 4, 879. Then the ceremonies take place in faith and love, if they do not take place because they are necessary in themselves, 2c., but out of the freedom of the spirit. 4, 881. The weak in faith, who do the ceremonies out of fear of sin and conscience, must be instructed in the faith. 4, 885. Superstition and abuse of the ceremonies is when one makes them necessary and regards them as divine service and merit. 22, 995. The sacred ceremonies and the ecclesiastical customs are dangerous because, when one performs them, there is a tendency to place a vain trust in them. 2c. 4, 880. When one begins to trust in ceremonies, or to have a distrust without ceremonies, the faith has already perished. 4, 880. Without faith and love, ceremonies are harmful and a cause of ruin. 4, 880. There has never been a greater lack of understanding than that of the papists, who proclaim the ceremonies to be articles of faith that only the pope can change. 19, 960. In mere ceremonies, love is to be judge and master, but not in the faith or promises of God. 19, 1403. Luther refuses to make a general order of ceremonies. 21a, 847 f. At the request of Prince George of Anhalt, Luther speaks widely about the ceremonies. 21b, 3115 ff.
Ceremonialists. The ceremonialists should not own a monastery or a convent in the church, since they are only a burden and a nuisance for the people of God. 4, 890.
Cerinther. The Cerinthians and Ebionites waited for a new world, filled everything with
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new doctrines and have wrested from St. John his first epistle. 9, 1434.
Cerinthus. The heretic Cerinthus first attacked the article of the deity of Christ, soon after the time of the apostles. 7, 1541. Cerinthus began to dispute the deity of the Lord Christ while John was still alive. 7, 1697. Cerinthus, Ebion and others had learned from Moses that there was only One God and therefore concluded that Christ could not be God, just as God could not be man. 13, 666. Cerinthus denied that Christ was God, considered him to be a mere man; confessed that he was born of the Virgin Mary, a great prophet, but no more than a man. 7, 1553. Cerinthus denied that Christ was before Mary. 9, 1472. Cerinthus was the first to deny that Christ was the Son of God, just as Pelagius was the first to deny the grace of God. 9, 1441. St. John experienced the first heretic Cerinthus, and was caused to write against him. 7, 2159 f. The apostle John was caused by Cerinthus to write his gospel, in which he strongly proves the article that Jesus Christ is true, natural God. 7, 1541. If it had not been for Cerinthus, John would not have written his gospel; but since Cerinthus opposed the deity of the Lord Christ, John had to write. 22, 1105. St. John writes harshly against the Cerinthians and against the spirit of the anti-Christ, who already began to deny that Christ had come into the flesh. 14, 126. St. John strikes down Cerinthus, who denied the divine nature of Christ. 9, 1400. Over Cerinthus the bathhouse is invaded and the enemy of truth is destroyed. 11, 167. Narrative of how the heretic Cerinthus, who denied the Holy Trinity, was slain by the collapse of the bathhouse. 12, 657 f. Narrative of how the heretic Cerinthus was slain by the collapse of the bathhouse for the sake of his shameful blasphemy, the apostle John received with his own. 13, 678 f.
Chalcedon. At the Conciliar of Chalcedon, it was decided that Mary should be called the God-bearer. 6, 664. Only in the sixth Council of Chalcedon was the supremacy (not by divine right, but by the Church) offered to the Roman bishops. 18, 826.
Chaldean. Chaldean and Hebrew are not far from each other, and almost the same, just as Saxony and Swabia speak the same German, and yet there is a great difference. 20, 1904 f. Lyra says rightly: If the Jews invent the same number of glosses, then pushes them all to the ground of the
Chaldean text, and convince them that they are muthful liars, blasphemers 2c. 20, 1914. The Jews must not resist their Chaldean Bible, as little as the Hebrew itself. 20, 1903.
Character. The papists claim that no common Christian should have the character, the spiritual mark in the soul, except for ordained priests. 19, 1257. When a priest was to be degraded, many bishops, sometimes seven, had to be present, yet they could not take away his character. 19, 1257.
Cherub. Cherub, which means a creature, is still unknown today. 3, 102. Cherubim are angels in a young, cheerful and lovely shape. 1, 288. There is no doubt that the two cherubim in Moses and Isaiah signify the office of the Word, since in their midst is the mercy seat, which is Christ. 14, 2044 f.
Chiliastes. The Chiliastes, Valentinians and Tertullians have been so foolish with these thoughts that before the last day only the Christians would possess the earthly kingdom 2c. 7, 1289 f.
Chimera. The image of the world is the Chimera, which has a lovely virgin's head, a lion's cruel belly and a poisonous snake's tail 2c. 10, 1901.
Chiregati. The Papal Nuncio Chiregati demanded from the Archduke Ferdinand that at Nuremberg the preachers at St. Lorenz, St. Sebald, in the hospital and at the Augustinians be imprisoned 2c. 15, 2234 f.
Chiromancy. Chiromancy is definitely to be condemned. 22, 1546.
Choir. The choir has been specially built and set apart in churches from time immemorial so that the sacrament could be performed there. 5, 1072.
Chresem. The Chresem is a mere human act and has neither command nor commandment of God. 19, 1257. Without Chresem, the apostles alone laid their hands on their heads and prayed over those whom they called or sent to the ministry. 19, 1258. Where the holy fathers also ordained or ordained with Chresem, they did not ordain any angle priest or anyone to the angle mass 2c. 19, 1257 f. The dear fathers have increased the ceremonies of laying on of hands with the Chresem and the like, have meant well. 19, 1258. The Pabst's Chresem was held better and higher than baptism; item, the consecrated water had the power to drive out the devil. 7, 1313. If we are not true priests before and without Chresem and bishop, the bishop and Chresem will never make us priests. 19, 1258 f. Baptism with the Blood of Christ
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19, 1287. It is such a doctrine of the abomination that a priest by power of the Chresem or consecration transforms the bread into the body of Christ, as ex opere operato 2c. 19, 1269. The Angular Lords pretend that by virtue of their Chresem and consecration, through their speaking over the bread and wine, the Body and Blood of Christ must be present immediately. 19, 1268 f. That bread and wine become Christ's body and blood is not the fault of our doing, much less of the Chresem or consecration, but of Christ's order, command and institution. 19, 1270.
Christians. The disciples at Antioch were first called Christians; hence such name has remained: Christians, Christianity, Christian faith 2c. 17, 1071. We are all called Christians by our Lord Christ, so that we may know, according to this name, that he alone is our light, life, hope and salvation. 7, 1600. We are called Christians of the King Christ, that we are baptized in His name and washed in His blood. 13, 1383 A Christian is called one who is born of God, and must be a different person than a clever man of the world, so that he may rightly know and understand Christ by faith. 12, 532. A Christian is called one who has been baptized and washed from sins with Christ's blood in baptism. 13, 1344 f. If I am so skilled as to take of Christ, I have him; if I have him, I am called a Christian. 11, 1838. We are called Christians by the pious Christ. By no work do we become Christians, but by faith. 9, 1439. No outward state, work or quality makes a Christian, but he who has these things, that he may be pure inwardly and outwardly, in spirit and in flesh, even Christ. 4, 1641 f. We have the name Christian from Christ, because we have nothing of ourselves, but everything is given to us through Him. 11, 789. This should be the sign of the true Christians, so that they are known, that they are born of God, that they resist the devil and his whole kingdom. 12, 531. It is true that one should do good works, help others, advise and give, but no one is called a Christian and is therefore not a Christian. 11, 1837. A Christian, properly and clearly described, is a child of grace and forgiveness of sins, who has no law at all, but is above the law, above sin 2c. 9, 215 f. To be a Christian means nothing else than to be baptized in the blood of the Son of God, to be redeemed by his death and resurrection from sin and the
Hell violence. 10, 1081. Therefore we are called Christians, that is, righteous, living and blessed people, because we have the Lord Christ and have become partakers of him through the faith of his word. 2c. 11, 1669. The Christian Master is Christ, who has set before us what we should know, keep, do and refrain from doing. 3, 16. This should be our Christian glory and joy, that Jesus Christ, the right one God with the Father and the Holy Spirit, became man for our sake. 3, 669. Christ is anointed with the Holy Spirit, therefore we are also Christians that is, anointed ones, because we are anointed with Him and together with Him with the Holy Spirit by God. 22, 1621. A Christian lives according to the body like another human being, eats and drinks 2c., but his heart, mind and thoughts are set on that he may be eternally blessed in heaven. 5, 200. Christians have no wisdom, no strength, no salvation, no redemption, except in and through Christ alone. 6, 800. This is the wisdom of the Christians, that they believe that the same wretched Son of David is also the glorious King and God on high. 6, 663. This is the wisdom of Christians, that we can believe that we have forgiveness of sins and a gracious God under and in the midst of wrath itself. 6, 782. A Christian must learn to say: I know of no God but the one and only, who is called Jesus Christ. 8, 423. Christians should not want to know of any other spouse than the one who was in Mary's womb. 4, 2036. If you want to be a Christian, you must believe in the flesh and blood of Christ. 7, 2325. That Christians are in Christ, and he in them, is the main part of Christian doctrine, from which we learn that we are not justified and saved by ourselves. 2c. 8, 429. A Christian has no judge, no punishment, no sin, no death, but eternal life and all good things. 10, 1112. Among Christians, the holy Scriptures, both the Old and New Testaments, are to be known and practiced by everyone. 3, 18. A Christian gives glory to the Holy Spirit that he is more learned than he is. 3, 21. Christians must watch and be careful that the devil does not deceive them. 3, 73. Christians must find it in themselves to have many infirm brothers and sisters among them. 3, 150. True Christians are of one mind in all things. 3, 206. True Christians are one inwardly in heart and outwardly in life. 3, 207. Christians are such people who, according to their Christian nature, all have the same doctrine, the same language, the same sign, the same faith and confession through and through. 11, 984. A Christian is not something completed, but in the process of becoming. 7, 216.
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You shall certainly conclude, if you want to be a Christian: I have the Holy Spirit dwelling with me, and shall and must have him. 8, 411. Christians know that the words of the Holy Spirit cannot be perfectly learned as long as we are in this flesh. 6, 34. We, who want to be true Christians, should be ready to be taught by every child. 6, 57. Those who are to become true children of Abraham, that is, Christians, do not receive this from their fathers, nor from themselves, but must be born again. 5, 1002. Only a Christian can teach about the forgiveness of sins, about the promise of eternal life 2c., because he has the word of God, from which all this comes. 5, 410. It is impossible that there should not be Christians where the gospel goes, however few they may be and however sinful and infirm they may be. 10, 1540. Whoever teaches that a man becomes a Christian by works, or obedience to the pope's and the church's commandment, is lying to the prophet David and to Christ himself. 5, 1005. A Christian should be certain of his mind and faith, or ever strive for it, and then confess it freely and constantly. 10, 1955. If the right, pious Christians already knew that there is no heaven, nor hell, nor reward, they still want to serve God for his sake. 10, 1246. All who will be saved, from the beginning of the world to the end, are and must be Christians, and will be saved through the Christian faith. 11, 43. If anyone is to become a Christian, we do not raise it up, but it must come from God alone. 3, 216. A person becomes a Christian when God gives him the grace to come to his Son, Christ, to be baptized into him, to hear his word 2c. 7, 2265. A Christian is to be judged according to what kind of person he came out of baptism, not according to how he was born of parents. 5, 560. Christians or God's children are not made by human power or intellect, but from heaven, by the Holy Spirit alone, but still by word and baptism. 5, 1005. True Christians are baptized, hear the Gospel, read the Scriptures, go to the Sacrament, love their neighbors. 7, 1758. A Christian must know above all things that he has a gracious God, and think to do and suffer for Christ's sake what a Christian ought to do and suffer. 8, 415. Christians must be governed by God's word in faith, not by outward works. 10, 406. A Christian remembers daily his Lord's Prayer, his Christian faith or pieces of the Gospel; he regurgitates them and closes them in his heart.
his heart. 13, 2222. The Christians must be admonished that they live in the midst of the crowd, take a wife, govern their household 2c. 5, 1489. Christians must always conform to the customs and traditions of other people. 3, 646. Christians may be in matrimony and lordship, for matrimony and worldly rule should not hinder Christianity. 7, 873. All Benedictines, Carthusians, Barefooters, preachers, Augustinians, Carmelites, all monks and nuns are certainly lost and only the Christians are blessed. 11, 76. The Christians' art is not in works, they are called whatever they want; it is only up to us to watch Christ and to accept from him with thanks what he gives us. 12, 1589. Christians think that everything they encounter is the best, out of the abundance of the happy conscience they have in Christ. 11, 2038. A Christian has everything enough for himself through his faith, and is rich, full and blessed, therefore his works should not be directed to merit, but to the benefit of his neighbor. 12, 244. A Christian man does not live in himself, but in Christ and his neighbor; in Christ by faith, in the neighbor by love. 19, 1011. Christians are all holy and righteous in Christ, and not only righteous and holy, but also secure, because they have a good conscience in Christ. 14, 1970 A Christian should have this faith, whether he lives or dies, that God will make him righteous and blessed, and help him in all his troubles. 13, 2487. No man believes and trusts God unless he is a Christian. 13, 2486. Those who judge Christians according to their morals, works and outward appearance are grossly mistaken, for Christians are recognized by the justification of faith. 11, 1931. Christians call upon the true God, the Father of our Lord Jesus Christ, who reveals Himself to men through His Word, and have a certain confidence that God is gracious. 11, 1861. This makes the difference between Christians and all other people on earth, that one knows that it is a different thing to lead a beautiful, honorable, virtuous life and to be a Christian. 11, 1860. The right Christians also sin at times; God can well suffer sinners in his kingdom, where one only recognizes the sin, and opens when he knocks. 11, 1927. Christians alone are those people who, because they recognize Christ, can do the right service and comfort themselves with joyful confidence. 2c. 11, 1853. A Christian is such a person who has another light in his heart, which is the faith that rightly knows and grasps God and has to do with him through true faith.
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Calling. 11, 1860. All other things never make a Christian, except faith, which alone makes a Christian. 18, 1017. If being in Roman unity made Christians right, there would be no sinners among them, nor would they need faith, nor God's grace 2c. 18, 1015. Just as being under Roman unity does not make Christians, so "being out of the same unity" does not make heretics nor unbelievers. 18, 1015. No wisdom, but only knowing Christ and believing in Him makes a Christian. 22, 480. For a Christian, the essential is believing the gospel, the purpose is the forgiveness of sins, the active is the Holy Spirit 2c. 22, 1094. A Christian who takes hold of the benefits of Christ in faith has no law at all, but the whole law is taken away from him with its terrors and plagues. 9, 581. That sin cannot now rule over us nor death devour us, we Christians should be much more joyful about this than the children of the world about temporal welfare. 22, 317. Christians are courageous and proud through the Holy Spirit, so that they are fearless against the world, the devil, death and all misfortune. 12, 884. We are Christians for this reason and live on earth, so that we can have certain comfort, salvation and victory against sin, death and hell. 12, 907. A Christian is not one who no longer has or feels sin, but one whose sin is not imputed to him because of his faith in Christ. 9, 183. Christians have the right way of teaching that they can win against sin, against despair and against eternal death. 9, 45. A Christian does not get there, that he is free of sin everywhere, until the old rascal dies and perishes. 6, 862 f. When Christians fall, Christ is there; he reigns through his Spirit, overcomes sin, and raises Christians up again. 6, 863. A Christian has the advantage of feeling sin, but he is its master. 6, 862. Righteous Christians, in whom the Holy Spirit is, are joyful and courageous, despising death and all danger, trusting in God. 22, 1099. 22, 1099. Christians defy law, sin and death out of a joyful spirit and firm faith, through Jesus Christ, the Son of God. 8, 1350. A Christian is in sins, among sins and above sins, but still he must win in the end. 11, 2279. Christians can defy the devil and the world and say: If you kill me, you do not kill me, but help me to live. 8, 418. Christians are God's children, who have dominion over death, the devil and all calamities, and are partakers of God's goods;
but by faith. 3, 781 f. A Christian has to die well; when the soul goes out, it is full, full of angels around, who carry it into the bosom of God. 3, 442. When a Christian dies, it is more than ever; death comes away, and in its place life and blessedness. 3, 280. If you are a Christian, built on the right foundation by the Lord Christ, there is no need: let the devil be evil, let the world rage and rage, you will remain safe. 13, 1178. A Christian is only such a man, who is man enough even for the devil and all his angels, only by remaining in the faith of Christ. 8, 1183. A Christian knows that where the devil attacks him, he does not attack one finger, but the whole body, that is, all Christians in the world, yes, God and Christ as well. 8, 806. He who is a Christian, and keeps Christ's word and commandments, will certainly have the devil and the world hanging on his neck, yes, also the stupid conscience 2c. 8, 429. What a Christian does good or evil (under the name of a Christian), that brings honor to God's name or disgrace. 12, 922. This is the right worship of Christians, that His word is taught diligently, purely and unadulterated, so that the hearts are taught rightly what they should believe 2c. 22, 1095. 22, 1095. Christians are constant confessors in the Word. When a Roman centurion, a martyr, had everything taken from him, he said, "They shall not take my Lord Christ from me. 12, 1414 f. Not the pope and bishops alone, but all Christians are commanded to publicly confess their faith and bring others to faith as well. 11, 730. God will not let a Christian live for his own sake; indeed, cursed be the life that lives for itself, for all that is lived hereafter is lived for the sake of others. 11, 1719. Christians are trees that bear these words written on each leaf: I thank you, Lord; I praise you, Lord. 6, 796. A Christian should act in such a way that he might suffer all men to see what he thinks in his heart, namely, that in all his conduct he thinks only to praise God and to serve his neighbor. 9, 1166. When we have become believers, and have the name that we are called Christians, who have been saved from sin, death 2c. through the Lord Christ, then a new life should also follow 2c. 13, 2168. Christians should prove with their lives that they do not forget the great good deeds towards those from whom they have received the gospel. 12, 943. Christians should not let other people's malice cause them to also become evil, as the world is wont to do, which soon avenges itself and pays evil with evil. 13, 2171.
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Christians should learn to do good and help even those who have angered them. 13, 2178. A Christian should remain in a kind, helpful heart, so that good deeds may be shown even to the wicked. 13, 2180. What happens to a Christian happens to Christ himself. 7, 2360. You cannot despise, revile, persecute or do violence to a Christian, nor in turn honor and do good; you have done it to God Himself. 8, 833. Christians see Christ as a different man than the world, namely as the Son of God, the eternal, true God, the Lord over the world, the devil, sin and death. 2c. 8, 797. Christians no longer look at Christ as the world does, according to their own understanding, but as they hear about Christ in the Word revealed by the Father. 8, 797. A Christian must be such a man who can despise everything that the world has, both good and evil. 8, 282. Whoever wants to be a Christian and grasp the articles of the Christian faith should not ask his reason how it rhymes, but only whether God's word is there. 7, 2278. A heathen judges everything according to the old birth, how he feels and grasps; a Christian follows what he does not see or feel, and remains with the testimony of Christ. 7, 1884. The Christians are laughed at as asses, that they teach of such things that are nowhere, and subtract from those things that really are. 6, 738. If I want to be a Christian, I must believe and do what other people do not believe nor do, because God's works seem foolish and impossible. 13, 1113. A Christian should not rely on a certain place, much less on other goods, but should place his hope in the future kingdom. 7, 34 f. Those who are not Christians cannot know anything certain about God's will, because they do not have the gospel. 11, 1861. Those who are not Christians cannot meet the true God as He wants to be known, namely as the Father of Jesus Christ, His Son. 11, 1861. Henceforth, Christians no longer need anything for salvation, and they are no longer obligated to do anything, except to serve and help their neighbor with all that they have. 9, 1039. Christians must be led and governed in the spirit alone, so that they know that through faith they already have everything by which they can be saved. 9, 1039. Christians desire and ask that the body or the flesh be put to death, so that they may become completely pure. 9, 1030. If one looks at a Christian according to faith, he is pure and completely clean; but because faith is still in the flesh, we feel evil inclination at times 2c. 9, 1029. A Christian leads only chaste, sober, holy and godly lives.
Speeches that belong to Christ serve the glory of God and the blessedness of the people. 9, 231. In order to be a true Christian, you must see that you believe and conduct yourself in such a way that you are righteous inwardly in your heart and outwardly in your life. 7, 1758. There are Christians who think they are Christians because they are baptized, but they let their lusts run wild and are not concerned about overcoming sins. 9, 1454. God does not want such loose Christians, who bring no more of it than knowledge and washing, but that they think it must be lived and done. 9, 815. We who are Christians do nothing out of dissimulation. To be born of God and to sow sin are things in conflict with each other. 9, 1458. Christians practice the highest works of love without great fuss and ostentation, with the greatest readiness, in all places and at all times, without ceasing. 6, 418 f. A Christian should be such a man, who can freely throw his good deeds into the rapuse and lose them, just as God does. 8, 576. Every Christian is as dearly bought as the greatest saints. 3, 434. We Christians are all equal in Christ, but in the eyes of the world, inequality must remain; this is what God wants, and he has so ordered and created the ranks. 13, 195. He is a Christian whom God forgives his sin. 12, 1494. In the forgiveness of sins or justification of faith, in which God takes His wrath from them, all Christians are equal. 12, 1494. All Christians, whether strong or weak in faith, infirm or perfect, have one as much as another in Christ and His Christianity, for each one has Christ as his own. 12, 330. Today there are many among us who boast of being evangelicals and Christians, and yet remain in the old skin. 13, 2474. "Christ and the Father are one," therefore let every Christian rejoice that he is under this Christ, and let not his sin deceive him. 14, 2183. The false Christians have the word and think that they are Christians, but they do what they want and still want to have the name. 13, 2473. The false Christians like to be preached about grace and forgiveness of sin, but that they should also show mercy to their neighbor, they do not want to go there. 13, 2188. Most of them go with the thought that even if they live in fornication, are stingy, usurious, lying, deceiving, it does not matter, they want to be good Christians. 13, 365. False Christians must be suffered in the congregation until God reveals them, or they reveal themselves through their evil life or even false faith. 11,
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The world and the multitude are and remain unbelievers, though they are all baptized and called Christians; but the Christians dwell far from one another. 10, 383. He who professes to be a Christian confesses that he certainly believes that the devil has been overcome by the Son of God and must lie under his feet. 10, 1081. Those who do not believe are not Christians, they do not belong in Christ's kingdom, but under the worldly kingdom; they must be forced with the sword. 10, 406. Those who are not Christians are both liars and murderers, like their father, the devil. Therefore they serve nowhere but to cause strife, strife, war 2c. 7, 388. From the Christians always arise the worst people, just as from the angels the devil arose and Judas was from the apostles. 9, 1883 f. False Christians think that if they fall into sin and persevere, and only believe, there is no danger, because faith alone makes them righteous without all works. 9, 1128. We are all called Christians who have been baptized and born again through baptism, but we do not all stay with baptism. 7, 1757. 7, 1757. If you would live in sins and shame, and yet boast of the gospel and the Christian name, know that you are a false Christian and belong to the eternal fire. 8, 516. False Christians do not believe, are inwardly full of unbelief, envy and hatred and lie in all sins and shame. 7, 1758. False Christians need baptism and the Lord's Supper and can talk a lot about the holy scriptures, but they are only Christians outwardly and in name. 7, 1758. Let him who is a Christian fear and beware of sins, lest he fall again from his liberty into the former prison of sin under the law and God's wrath. 12, 787. Paul writes to the true Christians and saints, and yet considers them to be so frail, that one grieves the other and one has something to complain about against the other. 12, 387. Those who want to be Christians must know and learn that now that they have received forgiveness without merit, they must not give place to sin. 12, 567. Christians should live among the Gentiles, that is, in the unbelieving world, in such a way that they can neither reproach nor punish them with truth. 12, 566. The life of all Christians is a hope in Christ, their Redeemer, who will lead them out of this life into the kingdom of His heavenly Father and deliver them from all evil. 12, 1074. The Christians whom Christ loses through sin, he seeks again and calls them back; we should only believe. 22, 1097. From those who sin, the Holy One certainly departs.
Spirit; but Christians immediately pray, "Comfort me again with thy help, and the joyful Spirit contain me." 22, 1097. A Christian has the Holy Spirit, but is still a sinner because of the flesh; therefore all saints cry out over the flesh. 20, 757. A Christian is always in need of punishment and forgiveness, so that sin may be resisted and controlled. 13, 2769 A Christian feels all kinds of evil inclinations, lusts and desires against God's commandment, even though he resists them by God's grace in faith, so that he does not follow them. 13, 2767. Even if a Christian still feels sin, he should still confidently look up to Christ at the right hand of the heavenly Father and rightly grasp the words of the Gospel in which Christ is presented. 13, 2152. Those who recognize themselves as sinners and hope that God will forgive their sins through Christ are true Christians, with whom repentance and forgiveness of sins exist. 13, 1919. Because I feel that I am afraid of hell and God's judgment, it is a sure sign that I am also a Christian and have something of faith 2c. 8, 1144. Christians esteem it very great that they can be in a place where God's word is taught freely in public and the sacraments are administered according to Christ's command. 5, 259. A Christian can take refuge in God in all hardships where he feels weakness or is challenged, call upon him and wait for his help 2c. 11, 1860. 11, 1860. The Christians' defiance and consolation is that they shall not be forsaken in this life. 3, 1792. A Christian believes that God cares for him more than all men and creatures, yes, more than he himself. 3, 1097. Christians also have prayer, by which they obtain everything they desire from God, for themselves and others, even in bodily things. 8, 352. A Christian, if he believes, may ask whatever he wants, so he is sure to be heard. 3, 306. If a Christian prays (under a prince), and the prince gains victory against his enemies, it is not the prince but the Christian who has defeated the enemies 2c. 8, 352. God only sees the prayer of the devout Christians and for their sake lets princes and lords be and remain lords. 8, 353. Princes and lords are so grateful for the protection they have from Christians that they persecute them both, God's word and his Christians. 8, 353. All Christians are kings and priests through Christ, and through Him they may come before God. 3, 255. Every Christian is a king to himself and a priest to others. 3, 1017. If you want to know what title, power and prize Christians have, you will hear from St. Peter that they are kings and priests and the chosen people. 9, 1186.
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A Christian can speak to Satan: With the Turk, the pope, the princes you are a great lord, but compared to me you are nothing, because I believe in Christ. 5, 425. A Christian is a mighty man over death, sin and the evil conscience. 3, 783. In that day the world will see that every Christian has been emperor and lord over all the lords of the world, because he has believed in the Lord Christ. 8, 355. A Christian has great glory. If he believes God's word with earnestness and sticks to it, he has done God's will and pleasure, and God hears his request. 9, 1838. Christians find vain helpers and saviors, yes, lords and gods of the world. 8, 354. In the weakness, sins, foolishness and infirmity of Christians dwells secretly such power and strength that tears through, for Christ dwells in them. 7, 2357. Through the Christians the greatest works happen without interruption, as the destruction of the devil's kingdom, the salvation of souls, the preservation of peace among nations and people. 2c. 8, 354. Christians reign with Christ, spiritually over souls to salvation, and also bodily they obtain through their prayer and preserve all that is on earth. 8, 356. What a Christian does and suffers in faith in the Lord Christ is true and righteous, so that he is not afraid of the devil or the world. 8, 398 f. A Christian has no higher joy than in this treasure, that he knows Christ, therefore he goes out, teaches and admonishes others, praises and confesses the same 2c. 8, 361. What Christians do, suffer and live is all the doing and work of the Holy Spirit, because they cling to Christ by faith. 8, 404. A Christian should be such a man, who needs the world, and yet does not abuse it, and yet always thinks and strives for his inheritance and kingdom, where he is to go. 12, 573. Christians eat and drink in this world, needing life on earth, but as pilgrims and strangers, and as guests in the inn, 13, 1444. In one and the same person, the Christian is to be carefully distinguished from the citizen. The Christian has no relation to the world regiment, 2c. 22, 1958. God has always had his Christians in the midst of the whole world, together with the Jews, while in the meantime the Jews despised all other nations in comparison with themselves. 14, 914. A Christian suffers everything and does nothing against the one who offends him, but a citizen may do everything and suffer nothing 2c. 22, 1960 A Christian may do well or ill, let it all be one to him, because nothing can harm him, no matter whether the sun shines brightly or darkly.
22, 1877 He who wants to be a Christian and become blessed does not have to wait for a good day here, but all his faith, love and hope is directed towards God and his neighbor. 22, 135. They are not Christians who want to fight with fists over the word, and are not rather willing to suffer everything. 16, 17. If you are a Christian, you must come into trouble; but if you call on Christ in trouble, he will hear you and pull you out 2c. 13, 1630. We Christians must be here on earth under the devil, who has the world under him and always sows his weeds among them. 13, 791. God has his Christians in good care and guard, and does not leave the devil and the world so much power that they could do to a Christian what they wanted. 13, 567. If the devil and the world do something to a Christian, God must know about it and have given his will to it, otherwise they would have to leave it alone. 18, 567. God hides the Christians in such a way that they cannot be felt except in the holy gospel; he lets them do good works at times, but they can soon stumble again. 2c. 11, 2229. Christians have through Christ in faith come over to God the gracious Father, therefore they boast and rejoice when they are persecuted. 11, 2038. Christians are plagued by the world with persecution and contempt on the outside, and by the devil with trembling and terror on the inside. 9, 1270. If you want to be a true Christian, you should follow your Lord, and let yourself mourn for those who harm you, and also pray for them that God will not punish them. 9, 1211. Christians should freely consider that they will not have it better than all the saints who have ever been, and the Lord, the head of all saints, has had it himself. 9, 1130. A Christian does not become despondent when he suffers; he does not exalt himself when he is honored. 8, 1652. The Christians have to be persecuted with banishments and murders by those who want to be the holiest and highest servants of God, because they neither recognize Christ nor the Vgter. 8, 624. Christians have tender hearts and consciences and are easily frightened when they recognize and feel their weakness and unworthiness. 8, 277. A Christian has outwardly much suffering and temptation, but yet he can have a confident, cheerful heart and courage toward God. 8, 273. If you want to be a Christian, like the apostles and all the saints, then wait for the hour to come when you will be afraid and tremble. 8, 270. A Christian has so many enemies, the world, the devil, and his own flesh and reason and conscience, that he can easily be terrified and afraid. 8, 270.
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If we are Christians, we will have to suffer many misfortunes and adversities; but we should wait for the Lord, who will surely come and help us out. 1, 811. All who are Christians must be conformed to Christ's image, coming to glory through suffering. 6, 1054. Christians cry out to God in their anguish and distress; He hears them and gives even the enemies their reward. 3, 684. From the blood of Christians, other Christians always grow and are converted to the faith. 3, 690. The suffering and persecution of Christians serves to let us know that God is working for the best. 3, 648. Christians are not sheep for the pasture, but sheep for the slaughter. 3, 420. Let it be to the Christians as God wills, so they have peace in their hearts with God, which the wicked do not have. 22, 1099. The Christians and the godly have greater goods than the wicked, for although they flourish in the world and are held in great esteem, they do not have God. 22, 1098. When a king dies, he brings nothing more of it than that he has eaten and drunk; so shall every Christian have. 13, 1721. He that would be a Christian, let him only think that he would enjoy the glory, power and riches of the Lord Christ, but send himself to suffering and all misfortune. 13, 1200. He who does not believe that he has nothing of himself, but only Christ's good, and cannot say without doubt: You are mine, is not yet a Christian. 11, 1745. Christ wants to teach his Christians to look into his hands even in temporal matters and to wait for the necessities of this life from him. 11, 1382. Christ tells his Christians not to set their date and comfort on the temporal, but to seek God's kingdom, in which they will have enough and be rich forever. 11, 1382. A Christian considers the highest sins, which are considered the least in the world, namely that one relies on money and goods and on his power and authority. 3, 1794. A Christian should not leave one bit of his goods behind him, for he already has his treasure up in heaven, in and with Christ. 8, 357. What God does and gives to the whole world, Gentiles and Turks, evil and good, he does all this for the sake of his dear children, that is, for the sake of the Christians. 20, 2205. It is the Christians for whose sake God spares the whole world. 13, 2517. Where I know a Christian, I should rather tolerate a whole country that are not Christians, than exterminate a Christian with the un-Christians. 13, 1639. Christ created everything that holds and sustains the world for the sake of devout Christians, and gives and sustains it for their sake alone,
as long as the world stands. 11, 1382. With Christ, Christians are lords over all that the flesh, the world, sin, and the devil are able to do, and half over death. 8, 1183. A Christian is a true miracle-worker on earth, who in the sight of God is more than heaven and earth, yes, a light and savior of the whole world, in whom God is everything and all things. 11, 1061. We Christians are greater and more than all creatures, not in or of ourselves, but through the gift of God in Christ, against whom the world is nothing, nor is it able. 8, 1183. When the Christians cease, God will also put an end to the world and burn it with fire. 8, 355. We should know as Christians that the whole physical government stands and remains only through God's order or commandment and the prayer of Christians. 8, 354. What kings, princes, lords, citizens and peasants have in the world, they have for the sake of Christ and Christians. 8, 350. If there were no Christians on earth, no city nor country would have peace, yes, everything on earth would be destroyed by the devil in one day. 8, 350. Even today, lords, citizens and farmers must have their land and people, power, honor and property for the sake of the Christians who live with them. 8, 350 f. God allows the believing Christian to still live in the flesh and walk the earth in his body, so that he may help other people and also bring them to heaven. 9, 1154.
Christian eyes. Christian eyes are such eyes that when they see death, sin and hell, they can surely say: I see no death, feel no sin, am not condemned, but see through Christ vain holiness 2c. 13, 2555 f.
Christian spouse. A Christian spouse may not divorce, but may remain well with an unchristian spouse and also beget and raise unchristian children. 8, 1060.
Christianity. Christianity is called an assembly of all believers in Christ on earth. 18, 1013. Christianity is called a community or congregation of the saints, since all saints or Christians are one group or one church. 8, 806. By the word of Christ: "My kingdom is not of this world", Christianity is excluded from all worldly communities, so that it is not corporeal. 18, 1014. Christianity began with the word of the poor fishermen and with the wretched and despised work of God, which is called: Jesus of Nazareth, crucified. 13, 2054. Christ's people or his Christianity are the people who, brought here by the word of the Gospel, willingly cling to him by faith. 5, 992 f. Christianity must remain until the end, as the article reads: "I believe a
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holy Christian church. 20, 2119. The whole Christianity has no other head, even on earth, than Christ, because it has no name but of Christ. 18, 1016. The essence, life and nature of Christianity is not a physical assembly, but an assembly of hearts in one faith. 18, 1613. Although Christians are separated from each other by a thousand miles in body, Christianity is called One Assembly in Spirit. 18, 1013. Christianity is a spiritual assembly of souls in one faith; it stands in the spirit, and in no outward thing. 18, 1017. In Christendom, preaching, faith, baptism and all things remain one, so that even the world, if it were not wilfully obdurate, would have to see and grasp the power of the Lord Christ. 11, 984. Apart from Christianity, since the gospel is not there, there is also no forgiveness of sin, just as there can be no holiness. 10, 99. It is impossible that what Christianity believes and the apostles preach is a lie, also impossible that the apostles are false witnesses of God. 8, 1133. The city of God, the holy Christendom, is not built with the doctrine or works of men, but with the word and grace of God alone. 4, 1718. Christianity is one body with Christ and his bride. 3, 383. In Christianity, God's Word should always be preached and practiced, and it should be carried daily. 3, 18. Christianity is not holy in itself, that it is without sin, but in Christ it is holy, in itself it is still full of sin. 5, 1093. No one can be in the Christian community or a member of Christianity unless he is a true believer, that is, righteous and holy. 5, 1234. Christianity can err and fall short, but it does not remain in error or sin. 5, 1093. Christianity has many weak, erring and infirm among it; this does not have to harm it, because Christ does not want to count so precisely whether his Christians lack something. 8, 428. Everything in Christianity should be done in such a way that no one seeks power, honor and glory for himself, but that God's name may be recognized and praised. 12, 618 f. The Holy Spirit makes it so that even though we have sin, it cannot harm us, because we are in Christianity, where there is vain forgiveness of sin 2c. 10, 99. 10, 99. In Christianity is worship, justice, peace, righteousness, life and blessedness 2c. 5, 731. This is actually Christianity, which suffers persecution for Christ's name, and has the devil and the world as enemies for his sake, 5, 962. All who are not persecuted by the gospel and forgiveness of sin but
Those who seek and deserve holiness through their works have thrown themselves out of Christianity. 10, 99. We do not consider those to be Christianity who do not remain right and pure in what Christ has taught, given and established, but say to them that they are the church of the devil. 8, 616. Christianity, which alone is the true church, cannot have a head on earth, and cannot be governed by anyone on earth, neither bishop nor pope, but Christ is its head. 18, 1020. If Christianity were a bodily assembly, one could tell from the body of each one whether he was a Christian, a Turk or a Jew. 18, 1017. Whoever says that an outward assembly or unity makes a Christianity, speaks his own, and whoever draws the Scriptures to it, leads them to lies. 18, 1015. It is a lie and a forgery, and is contrary to Christ as a liar, that Christianity is bound to Rome or to Rome 2c. 18, 1014. Alveld cannot deny that most of the people, especially in Rome itself, are not in the right Christianity because of their unbelief and evil life. 18, 1015. The body cannot live where the head is dead. If the pope were the head of Christendom, Christendom would have to fall as often as the pope died. 18, 1021. Papal authority does not make a Christian, as baptism and the gospel do, therefore it does not belong to true Christianity, and is a human order. 18, 1024.
Christian art. It is not the Christian art to say what one should and should not do, or what is good and evil, but to know what Christ is and does. 10, 1106.
Christian man. A Christian man already has all things through his baptism and faith, and everything is given to him at once without his seeing it yet. 12, 244. Every Christian man should know the whole gospel by his ninth or tenth year. 10, 341. One becomes a Christian without his own work and deeds. 3, 799. This is almost the whole life and nature of a Christian man, as well as of Christ Himself, that he lives only to praise and honor God, proclaiming His grace and good deeds. 8, 773. A Christian man should not seek what belongs to this world, but should only make use of the present as a guest who will soon depart again. 7, 34. A Christian man is also flesh and blood like other people, without smiting himself with sin and evil desire, and feels what he does not like to feel. 12, 624. A Christian man lives only for the reason that he is able to give people
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and destroy not men, but vices. 12, 26. It is fitting for a Christian man to preach and teach against the wicked. 3, 312. A Christian man may use the sword because God wills it. 3, 246. A Christian man must be so skilled that he can be happy in fortune and misfortune, be it sweet or sour. 11, 1031.
Christianity. The Christian state is not an idle state, nor a state of peace and security, but it is always to lie in the field and to stretch the man on it. 9, 812. The Christian state is not bound to the pope and Rome, since St. Paul and Christ bound it only to faith and God's word. 16, 1537.
Christianity. Christianity must be placed in the hearing of the word alone. 6, 34. All Christianity lies apart from us, in the righteousness of Christ and the mercy of God. 6, 527. The one holy and sanctifying estate is Christianity and faith. 19, 1487. Christianity is a constant practice of the place that Christ is wounded for our iniquity, that your sins are on Christ. 6, 625.
Believers in Christ. From faith and no other work we have the name that we are called believers in Christ. 3, 1069.
Christian. Christiern, King of Denmark, made Luther full of good hope, on account of the King of England, if Luther would only write humbly. 19, 416.
Christoph. Luther recommends to M**.** Nic. Hausmann a certain Christoph for the office of a clergyman in Anhalt. 21b, 1895.
Christophorus. He who made St. Christopher's legend or fable wanted to hold such an image up to the simple-minded people, so that they would have an example of a Christian life. 12, 1333. St. Christopher is without doubt one of the greatest poems and lies. 12, 42. The legend St. Christophori is not both apocryphal and suspicious. 3, 1161 f. St. Chriftophorus seems to have been invented by soldiers, noblemen and gentlemen, since they are to be feared a sudden death, "the going death" in the wars. 3, 1163. We have insisted on St. Christopher's suffering much more than on the suffering of Christ. Another has honored the suffering of Sebastian, Catharine, Margaret. 8, 863. St. Christopher's legend is a beautiful Christian poem, indicating how a Christian should be and how he is; so is the legend of the knight St. George. 22, 1347. St. Christopher is painted in the middle of the sea with a tree that God has given him in his hand,
on which he supports and holds himself; this tree is Christ with his counsel. 13, 2616.
Christ. Christ *) is "the anointed one"; the Jewish language calls him Messiam, the Greek Christum, Latin Unctum, according to our German language: Gesalbet. 11, 2170. The word "Christ" was a well-known word among the Jews, that it means the seed of the woman, who tramples the head of the serpent, and through whom all generations should be blessed. 13, 1170. In Greek, Christ is called an anointed one, that is, a king and a priest; in Hebrew, he is called Messiah. 12, 1662 f. After both kingdoms, Israel and Judah, were destroyed and the people scattered for the sake of the spiritual kingdom, a remnant was preserved from which Christ was to be born. 14, 979. Christ had to be born at the time when the tribe of Judah had lost all hope, namely after they had already lost the kingdom. 6, 232. Lucas indicates the time when Christ had to come, namely when the temporal regiment of the Jewish king ceased. 11, 2018. Christ is actually promised in these words: "In you all families on earth shall be blessed." 3, 223. Christ is called a fruit of the womb, not a fruit of the loins. 3, 357. Our Lord Christ is often called by the name of his father David in the prophets. 3, 1913. To Christians, the Lord Christ is Wonderful and Counsel: Wonderful, that he leads us wonderfully; Counsel, that he comforts and strengthens us by his word. 13, 2622. If you want to describe Christ, who and what he is, notice how the angel describes him, namely that he is and is called: "Great joy. 13, 1448. God speaks, does and gives all things through Christ, that both the word and work of God may be sought in Christ. 8, 795. The knowledge of Christ brings us all wisdom, God with all his goods, opens heaven, breaks hell, devils and the world with all their wisdom and power 2c. 8, 631. Where the knowledge of Christ is gone, there is darkness, so that one no longer understands anything rightly and can neither resist error nor the false teachings of the devil. 8, 629. The article of Christ brings with it the Holy Spirit, which enlightens the heart, so that a Christian can judge from all other articles of faith. 8, 629. Whoever diligently and earnestly adheres to the article of Christ, he will not fall into heresy, nor will he run against Christ or his Christianity. 8, 628 f. In the article
*) This whole section "Christ" is essentially arranged according to Luther's explanation of the second article.
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Everything depends on Christ, and everything is based on Christ, and all the others are dragged along with it, so that whoever errs in the others is also not right. 8, 628. No article has caused so much bloodshed and martyrdom as the article of Christ. 8, 628. It all depends on the article of Christ, and everything depends on it, therefore Christians must be in the highest struggle to stay with it. 8, 627. Everything depends on this article, that we do not attain grace and salvation with God through works and law, but only through the mediator Christ. 8, 628. Whoever would now believe that Christ should still come would be damned, but he has come. 7, 2053. We are to believe in Christ, and not first gape at the emperor, kings, princes, pope, bishops, prelates, how and what they believe. 13, 1439. On this article, that Christ is true God and true man, stands all our salvation and blessedness. 8, 372. It will be necessary for us to imagine this article, that Christ is God and man, because by nature we cannot grasp it nor understand it. 7, 2277. When I believe in Christ, I believe not only in a man, but also in God, for God and man have become One Person. 7, 2307. Whoever touches the man Christ touches also the Son of God, yes, the whole Trinity is in the man. 7, 1933. That Christ is the Son of man on earth and the Son of God in heaven is what our Christian faith rhymes with. 7, 1912. It is all in the article of the true deity and true humanity of Christ, which serves to preserve all the other articles of the Christian faith. 7, 1560. The article that Christ is true, natural God and man is our rock, on which our salvation and blessedness is founded. 7, 1561. Because Christ is God and man, the Scriptures sometimes speak of His deity, sometimes of His humanity. 7, 1266. Christ is God and man in one person; therefore what is spoken of him as man must also be spoken of God 2c. 16, 2230. There is no other article that sustains us in all our needs, bodily and spiritual, than this, that Christ is truly God and man, the only Savior of men. 13, 1628. If Christ were no more than a man, he would not be able to carry a single man with the burden of his sins, for sin and death are too heavy for us men. 13, 1048. Christ is God and man, therefore he can give life and salvation, and no one else. 13, 297. That Christ could be a mediator between God and man and our Savior, he has both, that is, divine and human.
Nature and essence must be partial. 12, 1203. The article of Christ, that he would be both truly man and also truly God, has been preached and believed from the beginning of the world. 12, 1206 f. Christ is an indivisible person, and a unique Son of the Virgin and of God; he cannot remain in death. 12, 510. Christ is truly God and man; this is not conceived by men, but given from heaven, therefore it cannot be understood by reason, but by faith. 10, 1102. Christ is both David's true natural son, of his blood and flesh, and yet also David's Lord, whom he himself must worship and consider God. 11, 1709. Christ had to be born of David, but without a man from the pure virgin through the Holy Spirit, that he might be born a man without all sin. 11, 1710. Christ, the God who makes us righteous, became a righteous man to restore righteousness to us. 3, 658. Christ is signified by the burning bush that Moses saw. 3, 751. Objections of those who judge according to reason against Christ being God and man. 5, 932. What the man Christ does, speaks and suffers, God does, speaks and suffers, and what God does, speaks and suffers, the man Christ. 3, 669. That Christ should not only be believed as man, but also as true, eternal, almighty God at the same time, is where all other faiths differ and separate. 5, 929 f. David and the prophets after him took much of Christ, that he should be God and man, from the text 1 Chron. 18. 3, 1910. Christ is by nature truly God from eternity. 5, 931. The prophet testifies that this King Christ is God, therefore everything must give way to him, Moses, the law and all the righteousness that exists in the whole church. 5, 448. In John there are many testimonies that clearly say that Christ is the Son of God and true and natural God. 5, 452. The Holy Spirit describes Christ as God in Scripture, both by word and by work or deed. 8, 368. Christ is one God with God the Father and the Holy Spirit. 3, 669. The article that Christ is God annoys the Jews, the devil and our reason. 5, 450. Worship Christ confidently, the first commandment will remain unharmed to you, the divine unity will also remain unharmed to you. 5, 454. If you reject Christ in the foolish superstition that you might violate the first commandment, then you have lost the whole and true God, like the Arians. 5, 454. In Christ, God is gloriously seen, clothed with
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of the highest mercy, life, bliss and salvation. 5, 795.. We should certainly believe that when we look at Christ, hear Him, call Him, worship Him, we are looking at God the Father, hear Him 2c. 5, 135. Christ is God by nature, for it is not in any creature to give life, to put away death and to blot out sin. 5, 147. Christ is a preacher, and Son of God, born in eternity. "On Zion", therefore he is also a man at the same time. 4, 1365. Christ would not be the begotten Son, not the Lord of the world, if he were not God. 4, 1369. Because God grants Christ the power and the right over all creatures, he shows that Christ is equal to God. 4, 1421. In Christ I find God the Father right, for there he is goodness and love. 3, 816. Christ, the Son of God and Mary, is the Creator of heaven and earth, whom one should honor and worship. 3, 669. That Christ was true God was hidden from the devil. 3, 659. Christ, who can keep us alive against death and sin, must be true God. 3, 358. Because Christ gives grace and peace, he must necessarily be God by nature. 9, 53. Since Christ gives grace, peace, the Holy Spirit, frees from the power of the devil, from sin and death, it is certain that he has infinite, divine power. 9, 52. Christ will remain in his dominion and majesty, because he is the same God and Lord, eternal and almighty with the Father. 8, 1187. Because Christ had his clarity before the world came into being, he cannot be a creature. 8, 776. Since Christ's clarity or glory was nowhere but with the Father before the world was, it must have been in the Godhead. 8, 776 f. If the clarity of Christ is to be with God or in God, it must be the same and the same, and in one undivided being. 8, 777. There is no article on earth more difficult than to believe that the man Christ is truly the Son of God. 8, 781. That Christ says: "What is yours is mine" is not only to be understood from what the Father gave Him on earth, but also from His one divine being with the Father. 8, 794. Since Christ comes to the Father, He must be everywhere where the Father is, namely everywhere, in and out of heaven and earth and all creatures. 2c. 8, 801. Everything that went out of Christ's mouth is the Father's own word and heart, because he and the Father are one. 8, 811. As the Father is almighty, eternal God, so is Christ, and all the majesty and glory that He has, Christ also has, not by grace, but by nature and eternity. 8, 688. The power over all that lives,
The power to give eternal life, which is attributed to Christ, does not belong to any creature, but is God's power and strength alone. 8, 759. Christ gives eternal life to all who believe; from this it follows that he is the true, natural God. 8, 761. Since it is one knowledge to know Christ and the Father, he must also be of one essence and nature with the Father. 8, 761. The words: "The Father is greater than I", Christ speaks of His present ministry. After this was accomplished, he comes again to the Father and is as great as he. 8, 479. Christ, truly living God, is in God and God in him; therefore he is also in us and we in him. He who has this and knows it, has it all. 8, 421. As soon as we hear God's name mentioned or his will, works, grace or disgrace spoken of, we should wrap ourselves in Christ alone. 8, 334. Christ and the Father are not two, but One God, of equal power, equally mighty in all things, of equal action and equal will. 8, 263. No prophet, apostle or evangelist may say, as Christ did: Believe in God and also in me, that I am God; if you do not, all is lost with you. 8, 188. With the words: "I am", Christ refers to Moses, the service in the temple, altar, sacrifices, priests, monks, mass 2c., and all holiness on earth. 8, 189. Christ says with the words: "I am", with me it stands, life and death, sin and righteousness, God and devil, heaven and hell. 8, 189 f. When Christ says: They cannot live, but must all die who do not believe in Him, it is shown that He is God. 8, 201. Christ says: Do not believe that I alone am sent from the Father, but it is I Myself, that is, you must believe in Me or you will die, for I am God. 8, 201 f. Christ is true God, a judge of hearts, discerning, judging and judging the thoughts of men. 7, 2400. Christ is not only God in name, but also in power or in deed. 7, 2401. That Christ is God is the main article of the Christian Church, and we do not want to know or have any other God. 7, 2376. What the Father does, Christ can also do, and as the Father raises the dead and makes them alive, so the Son of God makes alive whom He wills. 7, 2187. John proves that our Lord Christ is truly God with the Father forever, since through him, as the Creator, heaven, earth and all that is in them were made. 7, 2159. Since Christ has all authority, not only over all that is on earth, but also over all that is in heaven,
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so he must also have power over the angels. 5, 931. Christ, who is set apart from and above the angels, must certainly be natural or essential God himself. 5, 931. Since God makes Christ Himself equal to Him, He must be of the same divine essence and equal to omnipotent, eternal power and majesty. 5, 930. Since Christ sits at the right hand of God, on God's own throne, it is not reasonable to say or believe that he is only man, or under God. 5, 930. We are not to deal with the mere God or God in and of himself, but are to take hold of him in the forms that he himself has presented to us, namely in Christ 2c. 6, 225. Christ is personally God and also does divine works, for he who believes in him he makes blessed. 7, 1955. Christ sees so deeply into all men's hearts that nothing can be done secretly from him; he knows it, he knows everything, and it does not need to be revealed to him. 7, 1821. Christ proves the glory of the only begotten Son of the Father by raising the dead, and by divine power he himself rose from the dead. 7, 1664. Whoever would be saved must believe that Christ is true God, through whom the world was made, and also true man, born of Mary. 7, 1616. Since the Scripture gives Christ the title that the world was made through him, it follows irrefutably that he is the true, essential God and Creator of all things. 7, 1617. Through the revelation of the Holy Spirit, some devout people recognized Christ as God, namely Zacharias, Elizabeth, Simeon, Hannah, the shepherds, Mary, Joseph and others. 7, 1618. Before Jesus Christ became the Son of Mary and man, he was with God, and with the Father eternal, true God, of one divine being with the Father, but another person. 7, 1551. By the special grace of God, the article of the eternal divinity of Christ came to us through the Scriptures and will remain until the end of the world. 7, 1553. Christ is not only before all creatures, but has also been a co-worker and equal creator of all things with the Father. 7, 1555. Christ is truly God according to the divine nature, as he was in the beginning and was with God. According to this, he is also with the deed, as with the creation. 7, 1555. All creatures, angels, heaven and earth, were made through Christ. 7, 1555. If Christ were not true God, he could not have overcome the devil, death and sin, he would have been far too weak for them. 7, 1557. Jesus Christ was true God before all prophets, kings and apostles, and made prophets and apostles.
and sent Moses to Egypt. 7, 1263. Christ is the only begotten Son of God, and is the Son of all before He was born of Mary. 7, 1264. There are two births of Christ: first, that he might be called the Son of God; this birth is from eternity. Then he became a man, born of Mary, but he is only One Son. 7, 1264. Although Christ is not the Father, he is still the Creator of heaven and earth, has divine nature and essence, and was also born of Mary in time. 7, 1264. All that can be named is under Christ: angels and devils, sin and righteousness, death and life, shame and glory, for he is true God. 7, 832. Since Christ is above sin and can justify sinners, he must certainly be God, for God alone justifies the ungodly. 6, 861. The text in Jeremiah proves that Christ, the seed of David, is true and natural God, because he is called by the name by which the true, right God is called. 6, 871. The article that Christ is true God is established by certain strong testimonies in the Holy Scriptures, especially in the New Testament. 22, 264. When I hear Christ speak, I believe that the undivided Godhead speaks. Whoever has this article has the main article of the Christian faith. 22, 265. Christ is true, eternal, almighty God, and yet took our mortal nature to Himself, showing the highest obedience and humility, even unto death. 22, 277. Christ, whom we preach, is God, therefore the whole world is nothing against this Christ. 22, 308: That Peter and the other apostles did not call Christ God in their sermons was because they did not want to anger the pious Jews who were still weak in faith 2c. 22, 311. When Christ speaks, his word must be regarded differently from the word of men, for he is truly God himself. 22, 337. Whoever confesses that God and man are One Person, must also admit that this man Christ, born of Mary, is the Creator of heaven and earth. 16, 2236. Christ is not only man and the Son of David, but also truly God and David's Lord, and such Lord who sits at the right hand of God. 13, 2410. Christ says of Himself that He is truly and eternally God. He is not created nor made, but "I am", which is a being that has neither end nor beginning. 13, 1742. Because Christ is true, eternal God, he can also give life and salvation to all those who keep his word. 13, 1743. If the man Peter is talking to is the true Christ.
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who is to save us from the curse, from sin, from death, from the devil's kingdom, he must also be God's Son, who has life in himself 2c. 13, 1170. Christ is the only God; whoever therefore denies Christ has denied the true, only Son of God. 13, 1285. Moses and Paul confess with one mouth, but with different words, that Christ is the true, eternal God. 13, 669. Turks and Jews consider us Christians great fools for believing that Christ is God. 13, 667. Many excellent sayings now and then in the prophets publicly give the Lord Christ the great name of God. 13, 672. Christ proves His almighty Godhead by calming the sea with a word and making the wind cease. 13, 182. Because the Lord Christ suffers death for all men's sins and has not sunk under such a burden, it is powerfully proven that he is also God. 13, 349. If Christ is to be the Son of David, he must be true man; if he is to sit as high as God himself, he must be true God. 12, 1483. That Christ commands the wind and the sea proves that he is truly God and has divine power and authority as a lord over all creatures. 12, 1201. Christ is true, eternal God, for in the 2nd Psalm God calls him his Son, whom he himself begot in his divine, eternal nature and majesty. 12, 509. Moses and St. Paul both confess with one mouth, but with a different name, that Christ is the Son of God, eternally born of the Father, in one divine being. 12, 649. What Moses says of God, Paul also says of Christ. Whether there are three persons, there is still only one God. 12, 650. If all things are made through Christ, it follows that he is the true God. 12, 157. 12, 157. If God made the world through Christ, then the same God who made the world through him must not be the one through whom he made it. Therefore, these must be two persons. 12, 157. Since the divine nature is only One, and cannot be more than One God, it follows that Christ is One true God with the Father, in One divine Being. 12, 157. There is One Creator and Maker of the world, and no difference there, except that Christ is the Son, and God the Father, and He is eternally born of the Father 2c. 12, 157. In Christ is the whole Godhead and all glory is due to him as a God, yet he has it not from himself but from the Father. 12, 159. If I grasp that Christ is the Son of God, who came to take my life and limb for my sin, death and devil, then I am helped.
11, 2052. Christ is another thing and something higher than law and human commandment. He is the Son of God, who alone is willing to give and not to take away. 11, 1838. There are many sayings in the Old and New Testament that teach the deity of Christ. 11, 1147 f. Since God has set Christ at His right hand and made Him one Lord over all things in heaven and earth, He must ever be God. 11, 1148. Since God commands that one should have only one God, and gives no other creature the honor due to God, and he gives it to Christ, he must ever be God. 11, 1149. Since God gives his own dominion to Christ, he may not be pure man, for it is impossible for God to give his dominion, his property, his people to another who is not God. 11, 325. If Christ were not true God, who sacrificed himself for us, then it would not help or count for anything before God that he was born of a virgin and suffered a thousand deaths. 11, 573. Christ did not come from Bethlehem alone, but before there was ever a day, or before heaven and earth were, he was already there. 10, 1161. Christ was born of Mary, the mother, and came from Bethlehem, and yet was also in eternity, when neither time nor hour could be counted. 10, 1161. Christ, the King, whose origin was from the beginning and from eternity, before all creatures, must also be true God. 10, 1162. Christ is the eternal life, therefore he is also true God. 9, 1883. 1885. St. Peter ascribes to Christ exactly what he ascribes to the Father, namely divine honor and power, which he has from eternity to eternity. 9, 1264. In St. John's time, who lived the longest of all the evangelists, the heresies arose, because it was pretended that Christ was not God. 2c. 7, 2159. Our Lord Christ shall be a true, natural, pure man, born of woman, or not of man. 3, 653. The words Gen. 22, 18. are said of Christ alone; he is the seed in whom all nations on earth shall be blessed. 3, 662. Christ must be man because he sits on the throne of David, but God because he reigns forever. 6, 88. The one who has learned the man Christ's good, will gradually ascend to the Father, as Christ said to Philip. 6, 450. Christ shall be Abraham's seed, that is, a natural child and a true man, having Abraham's flesh and blood in him. 3, 665 f. Whoever wants to think or speculate about God in a salutary way, must set everything aside, except the humanity of Christ. 8, 260. God has not presented to you a mere God, but the human form in Christ, who is a natural child.
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is similar to you. 6, 450. Christ is true God, the arm of the Lord, and yet also the most miserable servant, because the Messiah is of the seed of David, Jacob and Abraham. 6, 662. Just as the Jews were bound to the temple, we are to look out from the one Christ, who is presented to us by the Father 2c. 6, 449. As Daniel in Babylon, when he wanted to pray to God, turned his face to the cherubim, so we should look out of Christ and let the majesty go. 6, 449 f. If we cling to the one Christ with pure faith, then the majesty of God will not frighten us, but the humanity of Christ will attract us. 6, 449. If Christ were pure man, he would not be able, with all his holiness, blood and death, to take away one sin from us, or to extinguish one drop of the infernal fire. 8, 386. God wants to lie in Christ, in the cradle and the mother in the womb, or hang on the cross, so people want to go up to heaven and find out how he rules the world. 8, 795. Christ, the Son of God, does not ask the Father according to the divine nature, according to which he is like the Father omnipotent, but that he is truly man. 8, 382. Before Christ became man, he was the Son of God from eternity, but according to humanity he began to be reckoned in time. 7, 2374. The divine power is also bodily in the humanity of Christ. 7, 2331. If you can hang on to the word with your heart and stay with the humanity of Christ, the divinity will be found good and the Father and the Holy Spirit. 7, 2305. If I obtain Christ, who is born of Mary, I have the Father, Son and Holy Spirit, but apart from that I have nothing. 7, 2309. If I hear the man Christ, I can conclude that the word I hear is also the Father's word and comes from the Father's heart. 7, 2261. It is both true that Christ remains eternally above and yet descends, without change and change of the Godhead, and takes the sonship from the mother. 7, 1908. Since Christ is born of the virgin Mary, he descended from heaven and yet remained above; item, he ascended and yet was above before. 7, 1907. Christ is truly God, and was born in time as man, so that God the Father does not have another Son than Mary. 7, 1905. Christ, our Lord and God, took on true human nature and became a natural man, yet without sin. 7, 1661. If Christ had not been a true man, he would not have suffered and died, and the redemption of man would not have been possible.
The same is true for the other sex. 7, 1558. Christ took from the pure virgin Mary everything that a natural child takes from its mother, but without sin. 7, 1559. If Christ is not a true, natural man, born of Mary, then he is not of our flesh and blood and does not belong to us at all 2c. 7, 1559. There is no safer way, if one wants to avoid all dangerous cliffs, than to stay with Christ, who became man and lies in the cradle. 6, 837. There is a great mystery about the incarnation of Christ, which cannot be investigated by reason, since God, the highest majesty, has lowered himself into our flesh. 22, 267. The mystery of the incarnation of Christ is one of the greatest miracles and benefits of God, which no human being can truly contemplate. 22, 269. If I take hold of this shield of faith that Christ, the true, eternal Son of God, is my flesh and bones, I will soon have slain the evil one with his fiery arrows. 22, 272. To recognize Christ, that he became man and humbled himself so deeply, is the right golden art of the Christians and their highest wisdom. 22, 276. What is said of God must also be attributed to Christ the man. God created the world and is omnipotent. The man Christ is God, therefore he also created the world and is almighty. 16, 2231. Christ strikes and puts himself in the midst of the generation of sinners and is not ashamed of them at all, yes, he leaves them in his register and makes them sing before all the world. 11, 2371. Christ let gross sinners among his ancestors tell that he showed that he was favorable to the poor sinners, so that the conscience would lean on him. 11, 2371. Christ has taken on our human flesh and blood, which is our glory and this should make us rejoice. 12, 1655. Because Christ is man, he belongs to us as having our flesh and blood; because he is God, he is our mediator and reconciler before God. 12, 1483. One must rise to the deity of Christ and adhere to it in such a way that one does not leave the humanity of Christ and comes to the deity of Christ alone. 7, 2305. Christ has made himself so close to us that he has such a nature, body and soul as we have, except for the one thing that everything in him is holy, but in us it is sinful. 13, 1125. There were also heretics who wanted to take the humanity from Christ, and pretended that the true Son of God was Christ, but that he had no soul. 7, 1657 f. The anguish and distress of the Lord Christ should serve us to realize how he is a true natural man, because
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Death thus terrifies him. 13, 349. Christ is a true man because of his hesitation, but the fact that he gives himself to God's will and conquers in such adversity proves divine power. 13, 350. The death throes of the Lord Christ serve against the heretics who teach that Christ was not truly man and truly God. 13, 349 f. For this reason Christ became man and came to me on earth, that he might comfort me, a wretched sinner, through his gospel and help me from sin and death for eternity. 13, 33. That Christ sleeps is a sure testimony that he is truly man, but that he rises and threatens the sea is a sure testimony that he is truly God and the Son of God. 13, 1628. That the Lord Christ lies and sleeps in the ship proves that he was a natural, true man, who had everything in himself that a man has by nature. 12, 1200. ' Because Christ is a man, he must die according to the same nature, yes, let himself be killed and crucified; but because he is also truly God, he cannot remain in death. 12, 510. 'All that Christ is, has, and does from birth or after humanity, that is, and is ours, and is ministered to us thereby, that it may be our salvation and blessedness. 11, 1993 f. Christ lowered himself into our flesh and blood, so that he might pour out the immeasurable treasure of his goods upon us, and save us from sin, death, the devil, hell 2c. 11, 2030. The Scripture gently starts and leads us to Christ as to one man, and after that to one Lord over all creatures, and after that to one God. 11, 1150. The humanity of Christ would be of no use if the Godhead were not in it, but again God will not and cannot be found but in this humanity. 11, 176. Christ now lives according to the spirit, that is, he is truly human, but has a spiritual body. 9, 1243. Christ reigns after humanity until the last day in faith; then faith will cease and God himself will be revealed. 5, 894 f. Christ emptied Himself of His divinity, piety and wisdom and wanted to be with sinners, men and fools. 5, 901. Christ lowered Himself into our wretched nature so that He might begin His kingdom in us, and therefore took upon Himself all human infirmities and misfortunes. 5, 936. Christ therefore took on flesh and blood, that he might help human nature out of sin, from God's wrath and all misery. 5, 941. Christ would not be king, anointed, preacher, priest, if he were not man. 4, 1369. Christ is in one person both God and man; what is contrary to this person is therefore not the same.
The same happens to this God and man. 22, 286. Whoever thinks of God and searches elsewhere than in the person of Christ has lost God and does not find Him. 7, 2338. Christ's person was pure and righteous, not born in sins, nor did he commit any; all his words were without lies and falsehood. 7, 1670. The humanity and divinity in Christ are not naturally one being, yet they are in one and inseparable person, so that they cannot be separated from each other. 7, 2359. Christ is with his Godhead and humanity one united and inseparable person. 3, 669. This cannot be inculcated enough: Christ's person is infinite, therefore also his actions and suffering are infinite. 6, 685. Christ is the highest king and the lowest servant, the true God and the most despised man in one and the same person. 6, 667. Because the man Christ is one person with the Godhead, it is rightly said that God suffered, died and rose from the dead. 3, 360. Christ, risen from the dead, is truly God and truly man in One Person. 13, 1890. Christ became a servant and a sinner through his ministry, in person and not in nature. 6, 668. Whoever goes beside the person of Christ certainly never meets the right God, for God is completely in Christ and places and puts Himself there for us. 8, 285. God has attached Himself to a certain place and person, where He wants to be found and met, namely to the person of Christ. 8, 284. It is impossible that a man should have the honor that whoever believes in Him should have eternal life, but this is said of the person of Christ alone. 7, 1933. By calling Christ "the Word", St. John wanted to indicate that Christ was the person who spoke to the fathers at all and every time. 22, 310. Christ walks on earth, and is the whole Godhead, personally and essentially in Him on earth, and yet is in heaven in the bosom of the Father. 20, 808. In Christ God is not only present and essential, as in all others, but also dwells bodily in Him, so that One Person is man and God. 20, 809. Because the Godhead and humanity in Christ is One Person, the Scriptures, for the sake of such personal unity, also give to the Godhead everything that happens to humanity 2c. 20, 944. Since now the person of Christ is present, God also lets it be shown, lets John, the great prophet, go before him and points fingers at him. 11, 2131. Neither the law, nor sin, nor death has any power.
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The innocent, eternal person of Christ had authority over him because he was without sin. 10, 1163. What this person, Christ, speaks and does, both true God and true man speak and do, so that all his words and works remain on the whole person. 8, 383. The person of Christ was born before the world, before sin, life, death, devil or any creature existed, therefore they could not create anything in this person. 16, 1163. God binds us to the person, to Christ Himself, and does not only point to Him with fingers through a man, but gives a higher testimony from heaven: "This is my dear Son" 2c. 11, 2132. Christ is only One Person, but He has two natures, and often He is spoken of according to the human nature alone, often according to the divine nature alone. 7, 1267. Christ took the human nature to Himself, so that two natures, divine and human, are inseparably united in One Person. 7, 1575. In this person, Christ, there is neither pure divinity nor pure humanity, but both, divine and human nature, are inseparable in one person. 8, 381. Christ according to the one nature is eternal, almighty God. 3, 747. Christ according to the other nature is a right, pure, holy man. 3, 748. Because Christ is God and man in One Person, He eats according to the human nature, and yet one also says: God's Son eats, is born, suffers, dies 2c. 7, 1266. Christ has all the characteristics of human nature in Himself, except sin. 3, 666. Christ is called a Lord, not whom we must serve or who wants to take something from us, but that he may serve us and fight for us, and defend us so that no enemy can harm us. 8, 1184. Christ is the Lord of all things, not only according to the Godhead, but also according to humanity; he has everything in his hand and is present everywhere. 20, 742. Christ is HErr according to his divine nature and essence, ruler according to his human nature, office and kingdom. 5, 194. This is the glory of the King of Christ, that he is a Lord and King of the eternal goods that are God's own, of peace and joy, eternal righteousness and life. 5, 937. Christ Himself founded, established and built Christianity, He must also guard and promote it Himself; our wisdom and power, or sword and fire will not do it. 5, 1190. The whole world with its power, as there was Herod, the high priest, Pilate and the Roman power, also the devil with all his hell 2c. fell on Christ. 5, 1053. If Christ might have been extinguished, he would have been extinguished a thousand years ago.
The mighty emperorship of the world has erased him, compared to which the present kings are nothing. 2c. 5, 984. Because Christ is truly man, he has given his power and all authority to us, who are of the same nature and are to be his brothers and fellow heirs. 5, 932. Faith should learn to regard Christ as having such a Lord in him, who does not sit idle in heaven, but governs and guides, saves and protects Christendom. 2c. 5, 937. According to our seeing and feeling, there seems to be nothing everywhere that Christ reigns mightily with us, but rather we see and feel the contradiction. 5, 937. Christ came to earth and became man for this reason, so that he might have something to do with us, be our ruler, regent 2c. and we would be his dominion and subjects. 5:194 The fewer Christians and the more unbelievers and devils there are in a place, the more mighty and powerful Christ reigns there. 5:1144 When the adversaries strive and defy, but we are weak against them, then Christ's power is proven to be strong in our weakness. 8:17 Christ often presents himself as weak, as if he were fleeing, and gives his adversaries room and space so that they can be proud and boast as if they had won. 8, 16. Many of the Roman emperors wanted to exterminate Christ, his word and church, and killed many thousands of Christians in one day; but he remained before them all. 7, 2157. All things are given to the Lord Christ, nothing excepted. Therefore, God has also seated him in his throne and majesty. 7, 2103. Since Christ casts out the merchants from the temple, he shows himself to be a Lord who holds both spiritual and temporal regiments. 7, 1787. Christ speaks in the Scriptures in such a way that he has everything in his hand and power to give everything to everyone that one asks of him in faith. 22, 267 f. The prophets and apostles everywhere call Christ the Lord or the ruler, for it is he alone who rules over death, sin and the devil. 14, 1089. Christ's dominion is to be felt and enjoyed only in that he delivers you from sins and adorns you with righteousness before God, saving you from death and giving you eternal life. 13, 1563. The mighty emperors, the mighty princes, in the Roman Empire, and all that ever stood against the Christians, all miserably corrupted and died. 13, 431. Christ is not only the Son of David, but also David's Lord, that is, eternal and true God. 13, 909. As Christ speaks, it must be possible or impossible in the sight of the world. 13, 981. Christ does not carry one man alone, but one man alone.
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but all his dominion, that is, all the sin of the world. 13, 1048. No man has power to enter heaven, all must go to hell, belong to the devil; Christ alone is mighty and Lord of heaven. 11/2233. Christ is such a Lord, who redeems us from the power of the devil, who is the cause of sins and death, through his blood. 10, 1159. Christ is Lord over all things; he proved this in the Roman Empire; it will also be the same for the Turk, for he wants to overthrow everything that rebels against him. 12, 1487. By giving all things to Christ, we have become minors, fools, sinners, liars, weak and vain. 12, 1765. Believe in Christ, for the Father has given all things into his hand, otherwise you are lost. 7, 2115. Apart from Christ there is no knowledge and wisdom, nor any shepherd of the sheep. 4, 1627. Without knowledge of Christ and his righteousness and eternal peace, all sacrifices, all fasting, the effort in all values are nothing but darkness. 6, 111 f. In Christ the Father is worshipped and healthy; apart from Christ everything is condemned that is done as worship. 4, 2149. Christ rejects the kings, the righteous, the saints, the princes with their power, so that he alone may be the righteous, the wise, the mighty. 4, 1368. If you are apart from Christ, your wisdom is twofold foolishness, your righteousness twofold sin and ungodliness. 9, 65. The wiser, more righteous and holier people are apart from Christ, the more they harm the gospel. 9, 66. Whoever does not have Christ must also lack the right, true God who sent Christ, even though he knows and believes that there is only one true God. 8, 763. The Father is known in Christ alone, and cannot be attained and met, nor worshipped and called upon apart from this mediator. 8, 627. Apart from Christ all things are condemned and lost, in Christ all things are good and blessed, so that even sin, which still remains in the flesh and blood, does not have to harm or condemn. 8, 656. Whoever seeks God or wants to serve Him other than in Christ does not find and serve the right God. 8, 757. Without Christ, everyone goes to hell and must go to the devil. 9, 1834. To know Christ is to know nothing and to want to know nothing in divine matters, but only of the Lord Christ. 8, 323. No one should accept any other person or means to reach God than the one Christ. 8, 285. He who has no part in Christ is of the devil, for apart from him there is no counsel or help, nor light or salvation. 8, 159. I am to blind the eyes, reason and all, and to make them blind.
8, 166. Apart from the man Christ and the word of this man, there is no God to be found. 8, 166. Christ says: "When I depart, run, give, build, establish whatever you want, fast to death at once, knowing that it is all in vain. 8, 177. I will believe nothing, nor hear anything, but Christ alone, for God has decided that He will speak to no man but through Christ alone. 8, 169. When Christ departs, He takes eternal life and blessedness with Him, leaving behind death, devils, sin and all unhappiness. 8, 176. When Christ departs, God's knowledge, the understanding of baptism and the Lord's Supper, goes with him, so that one does not know what God is. 8, 176. Without Christ you will not come to the Father and without the Father you cannot be brought to the Son. 7, 2289. If you want to go up to the Father, do not leave Christ behind, otherwise you will not come to Him. 7, 2290. All who strive to come to God by any other means than Christ are walking in terrible darkness and error. 22, 105. Apart from Christ there is no life, no light, no grace; only those who believe in his name have the right and authority to become God's children. 7, 1682. If the creator, item, his co-worker Christ, would take away his hand, everything would soon come to ruin and ruin. 7, 1564. Where the article of Christ is not driven, that we are justified and saved through him alone, and hold all things condemned apart from him, there is no longer any defense against all heresy and error. 7, 412. Where the doctrine of Christ is lifted up and taken away, there is no more salvation and blessedness, for there sins become virtues. 1, 1671. Without Christ, God is not; God is not to be sought without Christ, cannot be found nor worshipped without him. 6, 1173. Without Christ, no one can become godly and righteous before God by his own strength, merit, self-chosen holiness, or by the works of the law, nor can he enter the kingdom of heaven. 22, 331. Whoever seeks God apart from Christ, except at St. James, at Rome, in the monastery, will never find Him. 22, 334 f. Whoever attaches himself to Christ through faith and is baptized has found God. 3, 730 f. He who does not find God in Christ will never find him; he seeks him wherever he wants, but understands much less what his will and nature are. 22, 72. In short, it is decided that apart from Christ, God wants to be unknown and incomprehensible. 22, 104 f. Where this Savior and this light, Christ, is not preached, there is darkness and blindness,
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Sin, death, God's wrath and eternal damnation. 13, 2663. Apart from Christ, God is not found and honored, but is disgraced and profaned to the highest degree. 13, 1467. All that is in the world apart from Christ, be it so high and delicious, even if it appears to be angelic, is no more than a cover of shame, under which the devil is hidden. 13, 1523. Where one neither has nor knows Christ, it is impossible that one could have and know God. 13, 1139. Whoever knows Christ sees in Christ that God is a gracious, merciful God who will not condemn us for our sin 2c. 13, 1141. It is decided that no one will please God without Christ; he has given him to us, he is the mercy seat on which and in which he will hear and accept us. 11, 2127. God will hear no one unless he brings with him Christ his dear Son, whom alone he looks upon, and for his sake those who cling to him. 9, 988. All that is in us without Christ, whether it be law, work and suffering, or understanding, will 2c., is flesh, not spirit. 9, 630. Apart from Christ, there is no God, for "he who denies the Son denies the Father also". 9, 1885. Where Christ is not, you must not trust anything good to any man, for he must be under the devil. 9, 874. Apart from Christ there is nothing but idolatry, an idol and false poem from God, may it be called Mosi's law or Pabst's law or the Alkoran of the Turk 2c. 9, 526. Whoever seeks God apart from Christ will find a god who is a consuming fire. 7, 1817. Christ is not a driver and tyrant, but the Son of God, who out of pure mercy and love offered himself as a sacrifice to God for us poor sinners. 9, 240. Christ is not a driver or lawgiver, but a giver of grace, a savior and merciful, and in short, nothing but pure and infinite mercy. 9, 240. Christ is not alone innocent, nor alone beneficent, but the Savior of us all, who came from heaven for the sake of our blessedness. 8, 876. From the values of Christ we can know that he is a merciful God and Savior, and from his works we can know and grasp the will of the Father. 8, 345. Christ did not keep anything that he did not give us. 3, 256. The testimony and confession of all the prophets, Moses, David, Isaiah 2c, about Christ has been that he alone is the Savior and Beatific of the whole world 2c. 7, 2188. Christ is our Savior, not the angels, but the angels confess with us that he is also their Lord and God, and they also worship him. 7, 2153. Soon after
Since the fall of Adam, Christ has been set apart for us as our Savior, and shall remain so until the end of the world, even for all eternity. 7, 2031. Luther says: You should not take the whole world for knowing that Christ is our only Savior, High Priest, King and Lord. 22, 308. Whoever could grasp the good that Christ is our King, High Priest, Bridegroom 2c. would know the golden art, would be a fine doctor and a blessed man. 22, 318 A shoemaker must learn three years before he learns to make a shoe 2c; but the art of knowing what Christ is, one can soon learn it. 12, 1482. No man, be he apostle or prophet, can learn Christ in this life, that he may know and understand who and what he is. 22, 276 f. Luther is extremely diligent in teaching that one should beware of speculation and only grasp Christ in the most simple and certain way. 22, 133, 308: It cannot be learned all at once what Christ is; we must always study that he sits at the right hand and reigns in the midst of his enemies. 12, 1487. How it is that Christ is everywhere, and you cannot reason it out, command God, and believe it to God's honor. 12, 1480. The article of Christ remains a dark speech or proverb unless the Holy Spirit himself transfigures and sustains it in the heart. 8, 724. Although some say that Christ is the Son of God and has redeemed us, 2c. they never learn how to accept, need, seek, find and keep him. 8, 798. The Lord Christ is not a lawgiver, but a Savior, who takes nothing from anyone, but gives only. 11, 1346. Christ is not there to frighten you, but to take away all sin and misery from you; therefore you must not run away from Christ, but flee to him. 11, 1332. You must not make a tyrant of Christ, but, as he is true, let him be vain, abundant grace. 11, 653. Christ is a Lord, born to thee, martyred, crucified, dead, and risen again, who forgiveth all sin, and maketh thee not to fall into sin 2c. 10, 1110. That Christ dies and rises again from death is out of pure love for us, so that he may repair the fall that the devil has brought about. 10, 989. Christ, your God and Lord, is your Righteous One and Savior, who will bring and help you from sin to righteousness, from death to life. 9, 1801. Christ, your Savior, will help you from death to life, not by sword and spear, but by his humility, meekness,
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Poverty, misery, suffering and death. 9, 1801. Christ came to save us from Satan, from death and from sin, from which we could not be saved through our own strength. 9, 1473. To have Christ is to have the Savior and Mediator, who has brought us to the point that God is ours and has purchased for us all grace from Him. 9, 1346. Christ once bore the sin of the world, but he does not cease to take it away in us continually through the strife of the spirit and the flesh. 9, 1458. The Lord Christ is to be preached in such a way that he becomes our fei, otherwise it would not have been necessary for him to come on earth and shed his blood. 9, 1149. Christ should not stand for himself, but be preached in such a way that he is our fei, because for this he came into the world 2c. 9, 988 f. Christ is in eternal, pure, full righteousness and purity, which no one can accuse, not even God Himself, for He is also God Himself. 9, 902. Christ did not become man, nor die for us on the cross 2c. for this reason, that He might leave us on earth in misery and sorrow, or in the grave, but that He might take us to heaven. 9, 932. Christ is not such a man who demands or wants something from us, but rather he is a reconciler who has reconciled all people in the whole world to God. 9, 786. Whoever could really know Christ and see him as our most friendly Savior and High Priest would have already overcome fear, hardship and death. 2c. 9, 787. The Scriptures portray Christ as our reconciler, advocate and comforter. He is and remains such forever, and cannot become unlike himself. 9, 612. The work of Christ must be grasped with the ears and believed with the heart; it can never be seen with the eyes. 13, 1357. Christ does not want to throw us away because of sins, but wants to turn all diligence to how he can bring us from sins and back to grace. 13, 729. Christ, the heir of all things, a radiance of divine honors 2c., has served us, poured out his love, and made a cleansing of our sin. 12, 163. Christ has accomplished our cleansing, not by our free will, reason or powers, not by our repentance or penance, but by Himself. 12, 164. Christ is a teacher beyond the law and Moses, for he teaches us not of our works, but that he is the Son of God, whom we should accept. 5, 137 f. What you hear from Christ, you hear from the eternal, invisible Father, and it is apart from
Christ, no other God, nor any other will of God is to be sought. 5, 135. Christ is indicated to us by the voice of the Father and by the testimony of the Holy Spirit as the right irrefutable teacher. 18, 1452. While Christ sits with the Father in glory above, he preaches to us here without ceasing, sweeping, cleansing, carrying and correcting us through his limbs. 3, 254. The Lord Christ proves his teaching with many great and glorious miraculous signs, the like of which no one had seen or heard before that time. 7, 1585. We know that Christ is our High Priest and Bridegroom, and yet we flee from Him when there is tribulation, fear and distress, when we should have most refuge in Him. 22, 282. These are devilish thoughts that the devil puts into godly hearts, that Christ is not their high priest, but accuses them before God and is a strict judge. 22, 279. The fourth verse in the 110th Psalm is the most beautiful, most glorious verse in the whole Psalter, since God reproaches Christ alone to be our bishop and high priest. 22, 278 f. Christ wants to remain a priest, although he is not ordained by any bishop. But God has ordained him, saying, "You are a priest forever." 22, 278. Christ is called a priest after the order of Melchizedek, not because he offers bread and wine, but because he is an eternal priest and distributes the blessing. 1, 905. Christ is a priest against God and a king against death and devils and all calamities. 7, 2413. Christ loves those who are in anguish, in sin and in death, and he loves us so much that he offers himself for us and becomes our high priest. 9, 241. Christ as priest is our mercy seat in heaven, and represents us to the Father without ceasing. 3, 254. By being a priest, Christ makes God our Father and Himself our Lord. 3, 254. Christ also makes us all priests. 3, 254. Christ is such a king, who takes away sin, saves you from death and hell, gives you eternal holiness and righteousness, eternal blessedness and eternal life. 13, 1356. God had proclaimed through the prophet Zechariah long before that Christ would not come as a worldly king, but as a poor beggar. 13, 1353. Christ was not meant to be a worldly king, but to rid us of sins and death and to give us eternal righteousness, life and salvation. This is what Scripture teaches. 9, 1814. That Christ rides in so miserably and then dies shamefully on the cross, he does it all because he wants to help you as a savior 2c.
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13, 1356. Christians alone confess Christ as King, God and man, who suffered and died. 12, 1808. We are to learn that in our Lord Christ we have such a King, who is righteous and a Savior, and who will save us from sins and eternal death. 13, 7. Christ means a king and priest, that is, a Lord over all things, likewise also a mediator between God and men. 7, 326. Christ should not come with worldly splendor, but poor, as the prophet Zechariah had proclaimed, and yet he brought all grace and blessedness. 7, 1581. Christ is a king and reigns as far as the world is. 3, 361. Every one who divinely worships Christ the King, he alone fulfills the first commandment, and no one else. 5, 457. Christ reigns in his regiment in such a way that it is hidden from sight, and it is only spoken of in the Word, therefore men think nothing of it. 5, 944. The kings leave their children and descendants behind, but Christ remains with his children forever and reigns. 6, 633. According to Mosi's words (Deut. 18, 18.) Christ should not be a worldly king and lord, but come as a preacher and teacher. 7, 2185. Even though his own people, the Jews, would not accept Christ, he should still have a people who would be his people in the midst of his enemies. 5, 985. Christ not only had to have an inward, secret calling of his ministry, to which he was given before the foundation of the world was laid, but also a public one, through the baptism of John. 7, 1577. Christ's office and work is this, to strip us daily of sin and death, and to put on us his holiness and life. 13, 6. 1358. Christ's ministry is not a ministry of sin nor of death, but of righteousness and life. 7, 59. Christ remains in his office and does his work, bluing himself with sins and struggling with death until the kingdom is accomplished, that is, until the last day. 6, 864. Christ is not sent to be my judge, tyrant, poison, death, wrath and pestilence, but is called a helper; this is his office. 7, 1973. Christ faithfully carries out his office, and models the great, heartfelt love of the Father towards us poor sinners 2c. 8, 723. Since Christ gave himself to die for our sins, he is not a tyrant or a judge, but a man who helps up the fallen, reconciles the brokenhearted. 9, 63. Christ is not a driver of the law, but God's lamb, whom faith alone takes hold of, not love, which must follow faith, but as a kind of gratitude. 9, 188. Christ is not a law
but the fulfiller of the law. Every lawgiver is a servant of sin, because he gives cause for sin through the law. 8, 1440. Christ will be a judge of those who do not believe, just as they consider him to be a judge. 7, 2257. Christ is not a judge, but a mediator, helper, comforter, throne of grace, bishop, shepherd, brother, advocate, our gift and helper in need. 7, 1970 Christ did not come to judge; he is not to be regarded as an executioner or one who is evil and wants to condemn us, but one who wants to help the world. 7, 1973. Whoever hears Christ's name should not think of him as a judge, but as the one who bears his sin. 6, 627. Christ was made a serious, cruel judge, therefore no one wanted to come to him without a mediator. 11, 2261. Those are mistaken who think that Christ is a lawgiver who shapes morals and, like Socrates, lectures perfect examples of virtue. 6, 612. Christ does not want to impose heavy penance on you with fasting, praying, almsgiving, begging, making pilgrimages 2c., but he wants to refresh you, wants to make you joyful 2c. 7, 841. His great, infinite love moves Christ to die for us, so that we may be saved from our sins. 8, 859. That Christ allowed Himself to be accused, that He allowed Himself to be nailed to the cross, that He allowed Himself to be put to death, He did for our sake. 6, 110. That which we deserved, namely to be cursed and condemned, Christ suffered and paid for us. 8, 1482. All that Christ speaks and does or thinks are vain kind, comforting words and works against his Christians. 8, 272. Out of pure love, Christ gave his body for us and laid down his life; this pleased the Father. 7, 1670. The whole life of Christ consisted in taking upon himself our misery and bearing it, for he was born for our sake, circumcised 2c. 7, 31. Christ comes to be a sinner because the Lord cast all our sin upon Him. 7, 691. Christ is also baptized and confesses with this act that he is a sinner, but not for himself, but for us, because he takes the place of all of us. 7, 691. Because we are all sinners, God found this counsel, took all men's sins and placed them on Christ's neck; thus He becomes the greatest and the only sinner on earth. 7, 691. Christ puts our sins into baptism and washes them away from Himself, that is, from us, into whose person He has entered, so that they must perish in His baptism. 7, 692. When Christ says, "Woe is you!
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He is the one who makes man blessed and brings him to respect the love of the Father with harsh words. 7, 1972 The fact that Christ rumbles, rumbles and punishes from time to time in the Gospel is all directed to the fact that he would like to make the world blessed and it would not be judged. 7, 1971: In the whole history of the Gospel, Christ is a childlike caress, sweetness, cheerfulness, talkativeness, friendliness and kindness. 6, 175. Whatever burdens Christ took upon Himself, He did for our sake; He earned and deserved eternal righteousness, peace and the eternal kingdom for us. 6, 100. What Christ commanded the apostles to do, and the apostles commanded the church to do, that is to be accepted. 8, 169. Christ does not say of caps, milk, eggs, meat eating, but has besought to preach the gospel. 7, 1156. There one should look for Christ, since he has revealed himself, as, in the word, in baptism, in the night meal. 1, 1047. We do not draw people to ourselves, but lead them to Christ; false teachers, however, preach and testify not of Christ, but of themselves, as the pope 2c. 7, 1601. A Christian should not know any other way to seek and find God than in the Virgin's bosom and on the cross, or how and where Christ shows himself in the Word. 8, 795. Through Christ we are called children of God. 3, 255. Christ is a king of righteousness, because he is the head from whom all righteousness flows into the Christians. 3, 256. With regard to Christ, the same thoughts and the same will have always been with the fathers in the past, with those who now live and with those who will live in the future. 9, 317. By your powers you will not overcome the evil world and your lusts; works are in vain unless Christ alone saves you. 8, 1378. Not free will, not the works of the law, not our own righteousness saves us, but Christ, who was given for us, if you only believe 2c. 8, 1377. Through Christ, God's image is restored, through whose blood we are saved from sin, death and the devil. 3, 130. Christ's image we are also to take off, and of his kind are all believers. 3, 46. Christ abides in us, he is ours, so that sin, death, the devil and the world with all their wickedness shall not harm us, nor make us despondent and stupid. 7, 2356. Christ alone is the inborn, natural, true Son of God the Father; we Christians are inbred, not natural children of God. 7, 1664. Because I am in Christ and God, I can have no sin so great as to condemn me; no death can devour me, no devil
can overwhelm me. 11, 2255. Christ is the right way and the bridge to heaven, and before heaven and earth should break, because this should be missing or deceiving. 8, 300. That Christ goes to the Father is that he goes into eternal life and dominion, where there is no sin, death, poverty, misfortune and heartache. 8, 298. We are to be where Christ is. He is not in sins, in hell, in death, but in righteousness, blessedness and eternal life. 13, 1130 f. Christ is the Son of God from eternity, in majesty, power and honor, but now in the world in misery, weakness, disgrace and death. 8, 753. Moses and the prophets are to be listened to in such a way that one may learn from them to believe in Christ and to be devout. 13, 709. Because Christ is in the heart of God, is yours with all his words and deeds and serves you, you are certainly also in the same good pleasure 2c. 11, 2144. Christ is in the good pleasure of God, in the abyss of his heart, therefore we also, if we know and love Christ, are there. 11, 2144. Through Christ, Abraham's seed, we have righteousness, that is, forgiveness of sins, redemption from death, the devil and all evil. 3, 665. Christ is the brother and cousin of all the children of Israel according to the line of Abraham; according to the mother he is the brother, cousin, sibling of all the Egyptians, Cananites, Amorites 2c. 2, 1200. Christ is given to the Jews out of divine promise and truth, and to the Gentiles out of pure unfeigned! Mercy. 12, 48. Christ is common to all men, both Jews and Gentiles, strong and weak, high and low 2c. 12, 1085. Christ's blood is shed for me; outward things do not bring me blessedness. 8, 169. When we hear that Christ has redeemed us with his blood, we are as moved as when Han's fool hears that a hen lays eggs. 5, 1080 f. Christ's flesh and blood has power over sorrows in heaven and on earth, namely over sin, death, the devil, the world and all other cruel and terrible things. 7, 2351. The very flesh and blood of Christ is here and lives, and is mine this hour, as it will also live at the last day, only that I do not yet see and feel it, it is still hidden in faith. 7, 2353. If God has purchased the church by his own blood, it must follow that Christ is true God, born of the Father in eternity, even of the Virgin Mary in time 2c. 13, 670. If the blood of Christ is to be truly called God's blood, then this man must be true God, an eternal, omnipotent person of the one divine essence. 12, 650. Christ's blood remains firm before God and atones forever and ever,
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that we come again and again to grace through it, where we do not remain in unbelief. 12, 465. Christ kills in the beginning through the law, so that the preaching of grace makes alive, in which the forgiveness of sins is given to all who believe in him. 6, 36. Christ and the law can in no way be in harmony with each other, and cannot rule in the conscience at the same time. 9, 82. In order to describe Christ correctly, we must carefully distinguish all laws, even the divine ones, and all works, from the promise of the Gospel and from faith. 9, 188. 9, 188. Christ, the Son of God, shed His blood for the cause that death, sin and law should be dead 2c. 8, 1349. Christ was not under the law, but he goes under it and throws himself into it as into a dungeon and prison. 11, 2166. If I believe in Christ, I have fulfilled the law, it cannot accuse me; I have overcome hell, it cannot keep me 2c. 7, 2219. Christ alone takes away the law, kills my sin, destroys my death in his body, and in this way he makes hell empty, judges the devil, crucifies him and pushes him into hell. 9, 217. Christ devours the other table with one word, saying that it is a kingdom of the dead, only Christ's kingdom is a kingdom of life before him. 7, 36. With Christ all things that are past must cease, namely the law, Moses, the kingdom of the flesh in the people of God. For this is the unanimous speech of all prophets 2c. 7, 10. Christ is now here Himself, and all things are bound to Christ, and those things no longer apply that were otherwise kept in the law, whether law or circumcision. 7, 2030. Christ owed nothing to the law, he is not a sinner, and the law has no right to condemn him to death; therefore he redeemed us from the curse of the law. 13, 2660. The two rulers, King Herod and the governor Pilate, both testify that Christ is innocent and the Jews are liars. 13, 1797. For our sake, Christ allowed himself to be accused, condemned and killed as the greatest of evildoers, even though he was innocent. 13, 1783 Christ voluntarily and willingly became weak and a sinner for our sake, otherwise he could have been strong and resisted the prisons, judgments and death. 13, 1785. Christ takes our place and innocently goes to death, fear and hell, so that we may be led out through Him and in Him. 13, 1785. Christ is ours; all our ills, whether bodily or spiritual, he has borne and taken away. 7, 32. Although Christ took our flesh and blood to Himself, it is with Him without
Sin, and serves to help us from the poison and the sins. 13, 695. With the very sin that he took upon himself and allowed to be judged and condemned as an evildoer, Christ destroyed sin. 11, 2237. As soon as sin, death and the curse are put on Christ, these evils of ours become his, and the good that he has becomes ours. 9, 388 f. Christ, the divine power, righteousness, blessing, grace and life, overcomes and destroys sin, death and the curse in his body and through himself, without weapons and without struggle. 9, 375. When you look at Christ, you see that sin, death, the wrath of God, hell, the devil and all evil have been overcome and killed. 9, 375. Where Christ reigns by His grace in the hearts of believers, there is no sin, no death, no curse. But where Christ is not recognized, these remain. 9, 375. The enemies attack Christ on all sides: the world together with kings and princes with the sword, the mobs with wisdom, over all, sin and all devils. 12, 1487. Through Christ sin is blotted out for me, since I believe in Him, death is destroyed and cast out, hell is destroyed, and the devil is overcome. 6, 109. When death, sin and the law hear Christ mentioned, they immediately tremble, are terrified and take flight. 6, 110. We were condemned in sins, lost in death, imprisoned by the devil; Christ saved us from this by his blood and death. 5, 1080. One should reflect, diligently contemplate and look at what glorious, lovely works these are that Christ has redeemed us from sins, death and the devil. 5, 1081. Christ can help and save against sin so that it does not condemn us, against death so that it does not devour us, against the devil so that he does not hold us captive. 5, 935. Even though all temporal things are under Christ's hands, so that he can do with them as he pleases, the devil, death and sin are especially put under his feet. 5, 937. Christ, the true paschal lamb, bears the sin of the whole world and redeems from God's wrath, death, hell and the devil. 3, 656. Christ is without the curse, therefore also without sin and death. 3, 357. Christ takes care of everything that befalls us, so that neither the world, nor the devil, nor any misfortune can harm or overcome us. 8, 808. God commanded to proclaim in all the world that all men should hold on to Christ with faith, if they want to come from sin, God's wrath 2c. into God's kingdom. 8, 654. God will not be angry with you nor cast you away, because Christ, God's Son, has paid for your sin, that
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it shall not be imputed unto thee, if thou believest in him 2c. 8, 598. Through unity and fellowship with Christ our sin and death is taken away, and we have life and blessedness in return. 8, 422. We are in Christ with all our being, sin, death, weakness, and know that through Him we are redeemed, freed and blessed before God. 8, 426. Because Christ remains unconquered by sin, death and the devil, I also want to remain, because I know that as Christ is in the Father, so I am also in Christ. 8, 426. Christ anticipates the future fear and terror of His disciples with the comfort and admonition that they can nevertheless remain and not despair. 8, 268. Christ all, who is God and no other, has eternally been sufficient for sin. 7, 1990. Since Christ bears the sins of the world, yours must also be included. 7, 1725. Since Christ can bring about that people are saved from sins and thus make them saintly, he can also save from death. 2c. 6, 861. Christ delivers us from sin and death, from the tyranny of the devil, from hell and all misfortune, and gives us eternal righteousness and life 2c. 6, 861. Christ himself bore our sins and set us free, being put under sin and under the law for our sake. 6,-188. Christ not only restores us in the temptation and anguish of sin, but also wants to be with us in all our other needs; in famine, war, and troubled times, he will not leave us. 2c. 11, 2185. All that may be said of Christ does not help us until we hear how it is said everywhere for our good and benefit. 12, 163. To have Christ is as much as to have the Lamb who bears our sin, who pours out the Holy Spirit to refresh and comfort those who believe. 9, 1499. If I have the mind that Christ has come, I have the mind of the Holy Spirit, then we can boast that we have the Holy Spirit. 9, 1521. By this we shall be delivered from eternal death, when we look upon the man Christ JEsum on the cross, that he has paid for us, having strangled death 2c. 13, 696. Christ's works testified that he had such divine power that he could help from death to life, from sin to righteousness, from strife to peace. 8, 344 f. Christ gives a food that does not spoil, a bread that shall last forever, which shall not cause you to die, but sustain you to eternal life. 7, 2197. As long as the danger and uncertainty of death is there, so long shall Christ, my life, be believed, not only when I shall give up the ghost. 8, 318. If you believe Chri
If you have taken hold of the devil, then you are safe and well guarded against all the devil's cunning attempts and dangerous plots. 6, 186. Christ comforts those whom the devil wants to frighten and make despondent, but frightens those whom the devil makes secure and presumptuous. 8, 275. Whosoever the devil says that Christ is not gracious to him makes God a liar, pointing us all to Christ for the forgiveness of sins. 22, 377. Christ came into the world to teach people and set them free from the power of the devil, not to rule over them, as happens in the kingdom of the world. 7, 17. Christ has redeemed us from the power of the devil, has borne our sin, has taken away the power of death, yes, he has devoured it eternally. 22, 282. Christ resists the devil and his kingdom through a few, simple, despised people, with the greatest weakness and foolishness, and yet retains the victory. 22, 313. It is Christ alone who destroyed the devil's kingdom, paid for our sin, and drew us from the world, from death to life. 13, 337. If Christ is to protect me, he must also judge and condemn, not me, but my enemies, that is, the devil, who shoots his evil arrows into my heart. 10, 1111. Because our Lord Christ is the Son of God, conceived by the Holy Spirit and born of the Virgin Mary, we must conclude that he was completely pure and without sin. 13, 384. Christ was born of a virgin in the purest form, without all evil desire and lust, and without labor pains, for there was no cause for labor pains. 10, 1117. Since Christ was conceived by the Holy Spirit, born of Mary the Virgin, he could be man without sin and Lord over sin. 11, 1995. That Christ was to be born in Bethlehem indicates that He was truly man, but the words: "His origin is from the beginning" say that He is also eternal God. 13, 131. The proverbs Micah 5, 1. and 2 Sam. 7, 12. were blown into the people that Christ should come from David's blood and Bethlehem. 8, 96. by nature Christ's flesh is the same as our flesh, but in His conception the Holy Spirit came and purified it 2c. 2, 1201. That Christ is conceived and born, that he suffers, dies, is buried, and goes to hell, all this is ours. 13, 2598. It is a seductive heresy that some have held in the past that Christ did not have a true, natural body. 13, 1117. Some in our time, especially among the Anabaptists, hold that Christ took neither flesh nor blood from the Virgin Mary;
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then he could not be David's son. 13, 1117. "A child is born to us", that is Jesus Christ, our Lord, the Son of God by nature and the Son of Mary according to the flesh. Blessed are all who believe it! 11, 2010. In the birth of Christ neither mother nor man did nothing, but the Holy Spirit alone was master. 10, 1116. I am clothed in Christ's birth and life through baptism and faith, that everything I do is also pleasing to God, and is called holy walking, standing, eating 2c. 10, 1118. Through the greatest suffering and lowliness Christ comes to glory. 5, 1053. Compared to the suffering of Christ, the suffering of all men on earth is child's play, yes, a mere nothing, because here the Creator and Lord of heaven and earth suffers and dies. 8, 857. Christ suffers because he has such great love for mankind, for the sake of our sin, and that he might help us from death, hell and the devil. 8, 858. Christ attacks the Pharisees everywhere out of love for righteousness and hatred for the ungodly, otherwise they would not have handed him over to Caiaphas. 5, 401. Christ, the Son of God, suffers and dies, to which nothing else moves him, but that I and you are drowned and lost in sinful flesh and blood, which is the devil's own 2c. 8, 860. That Christ with one word casts down all his enemies, we are to know from this that if he had not wanted to suffer willingly, they would not have been able to do anything against him. 8, 864. The suffering and death of the Lord Christ would not have helped us if he had only been a man. 7, 1557. The Lord Christ frees His disciples in the garden with the word: "Let these go", because He does not want to have a companion in the suffering that He is now facing. 13, 370. The chief priests make Christ a heretic and blasphemer before the spiritual law. 13, 389. Christ had to be accused of being a rebel, of turning the people away from the emperor, of forbidding interest, and of wanting to be king himself. 13, 415. Since Christ sacrificed Himself on the cross, His first work is to redeem and save a scoundrel and murderer from sin and eternal death. 13, 479. You should know and believe that Christ suffered and bore everything for your sins, that God charged him with them and that he paid for them. 13, 336. Christ is in the wilderness, not to perform miracles, but to suffer; from this the devil wants to lead him away, and move him to perform an unnecessary miracle. 13, 250. Christ died, and Christ is God; therefore God died; not the separate God, but the God united with mankind. 16,
2230 All works, words, sufferings, and what Christ does, does, works, speaks, suffers the true Son of God, and is rightly spoken: God's Son died for us 2c. 20, 943. Christ does not die for the sake of gaining great benefits for Himself in us, nor for the sake of justice, but for the sake of our sin 2c. 8, 859. Christ is killed for the sake of his unspeakable works and good deeds. 8, 858. In Christ you see nothing but the highest sweetness and kindness, who voluntarily took upon himself the death of the cross for us 2c. 6, 50. 6, 50. No false apostle will preach that Christ wants to save us through his death and bloodshed. 3, 800. Christ as true man had to die. 3, 666. Christ did not die to make the righteous righteous, but to make sinners righteous, friends and children of God, heirs of all heavenly goods. 9, 242. To make Christ's death in vain, that is also to make His resurrection, His victory, His glory, His kingdom, heaven and earth, God Himself 2c. in vain. 9, 249. The Jews crucified not only the man Christ, but the true God and man, for he is One Person in two natures. 7, 2163. It is sweet that Christ, the Son of God, does not come in His majesty, for then everyone would flee, but He lets Himself be crucified. 7, 2120. Whoever believes in Christ crucified shall not perish but have eternal life, just as those who looked at the serpent of brass in the wilderness did not die. 7, 1925. Christ died once for us, and such death he dispenses through preaching, baptizing, the Spirit, reading, believing, eating, and as he pleases, where he is and what he does. 20, 926. Christ died in such a way that he could not be condemned by public truth, but that the sun, moon and stars testify to his innocence. 13, 1797. On the shoulders of the crucified Christ lies all the evils of the human race, law, sin, death, devil, hell, which all die in him, for he kills them by his death. 9, 216 f. We are to regard the death and dying of the Lord Christ as a death without guilt, which is laid upon him because of foreign debts, for the sake of our sins. 2c. 13, 1119. If Christ died for our sake, and his death was for our good, he will also turn his life, in which he is now, so that we may be preserved in grace. 13, 344. The words 2 Sam. 7, 12: "When thou art dead, I will raise up thy seed after thee" 2c., are not spoken of Solomon, who was born while David was still alive, but of
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Christo. 12, 170. The two things, that Christ is born and yet is invisibly king forever, force that he should die and yet live forever. 11, 2010. Christ dies so that the will of the Father may be done; it is not by the power of the devil that Christ dies. 11, 1043. Christ never died according to the Godhead, and mankind was also raised from death again. 11, 422. Because Christ is buried, the graves of all Christians must also be holy places, and where a Christian is buried, there lies a bodily saint. 10, 1123. If Christ was to bless, that is, to make righteous, to bring forgiveness of sins, redemption from death, the devil and hell, life and blessedness, he did not have to remain in death. 3, 666. Christ had to rise from death and have his blessing preached in his name to all nations. 3, 666. Christ as Lord and King of all creatures could not remain in death and suffering, but had to tear through death and grave and everything by the power of God. 5, 937. Because death and the devil had nothing on Christ, he came forth from the grave more beautiful than the sun. 13, 1890. Christ did not strike among his enemies soon after his resurrection, but will not destroy them until he has brought into his kingdom those who belong to it. 8, 1172. Christ, risen from the dead, wants to be and be called brother to his disciples and to all believers. 8, 991. Through the resurrection, Christ is set over all things, even after mankind; through the ascension, He receives dominion and government over all things. 22, 325. For the forty days from the resurrection to the ascension, Christ will have taught the disciples everything they needed and strengthened them in the faith. 22, 326. After the resurrection, Christ did not eat because of need or hunger, but because he testified that he was Christ and truly resurrected. 22, 180. Christ, the Son of God, was taken from the Father to the Lord through His resurrection. He wants us to preach about him and all to believe in him. 12, 507. Christ went up for this reason, so that he might represent, forbid and reconcile those who have been baptized into him and believe in him to God without fail. 5, 941. Christ, our consolation, defiance, arrogance, pride, insistence, security, victory, life, joy, glory and honor, sits above at the right hand of God, the Father Almighty. 20, 2217. So that God the Father would not be blasphemed, he had to set Christ in such honor that the world with its shame would fall at his feet and worship him. 8, 754. Christ
He comes out of the weakness and littleness in which he walked on earth into the power and dominion in which the Father is and reigns in almighty majesty. 8, 479. Whoever believes this without doubt, that he has the Lord Christ seated above, who is our flesh and blood, must not despair or despair for the sake of sin. 5, 941. That Christ goes to the Father is nothing else than that he goes from this mortal life into the eternal divine dwelling, where he reigns at the right hand of the Father. 8, 476 f. That Christ goes to the Father means that he takes the Father's kingdom, in which he becomes like the Father and is recognized and honored in the same majesty. 8, 479. On earth Christ was a poor, suffering and dying Christ, but now with the Father he is a great, glorious, living, almighty Lord over all creatures. 8, 480. This is a great, glorious comfort of every devout Christian, that he knows and believes that Christ, our High Priest, sits at the right hand of God and represents us and forbids us without ceasing. 22, 279. Christ is called Sheflimini, "Sit at my reckoning"; therefore, His suffering and death must be preached in the world as it stands. 22, 304. We expect Christ to come in glory on the last day to judge the living and the dead, of whom we now believe that he came to save us. 9, 317. Also on the last day, Christ will be the right helper, delivering us from the devil, death, the pope, the wicked scoundrels, peasants and citizens, and from this shameful life. 13, 1451. Christ's kingdom is nothing else, but that he delivers us from sin. 3, 257. Christ's kingdom is a kingdom of peace, not outwardly, but in conscience, that the same is secure, joyful and undaunted. 3, 257. Christ was not to have the prestige or splendor of a worldly king, but of a poor, suffering, despised, even condemned man. 5, 1051. In spirit Christ is more beautiful than all the children of men, but in the flesh all the children of men are more beautiful, and this king alone is ugly. 5, 355. Christ also reigns in Adam's kingdom, so that he can also feed and provide for his own in the flesh. 4, 1427. Because Christ was to be the one who blessed all the world, he could not remain bodily on earth so that he would be king in Jerusalem. 3, 358. In the spirit or spiritual being Christ's power and dominion should be over death and life, sin and righteousness, lies and truth, over all good and evil. 10, 1158. Christ also shapes the outward action, but he first directs the inward man and renews him. 6, 612. We believe in the spirit of Christ.
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Christ did not die for the sake of this temporal life, but for the sake of eternal life. 13, 2411. Christ will not help you physically, as far as your salvation and his glory are concerned, because he himself is miserable and poor. 13, 15635 As God helps the widow bodily through Christ, so he will help us much more spiritually and in our souls forever, if we will only turn to him. 11, 1652. We are to regard the Lord Christ as the right Lord or King over God's people, and therefore his kingdom as a spiritual kingdom, not over the world or the children of the devil. 10, 1156. That we love Christ is the only way by which we come to have God love us and dwell with us. 13, 2083. If you love Christ, no suffering will be hard for you, but easy, as one reads in many examples of the holy martyrs. 8, 431. Christ reconciled the Father to me, shed his blood for me, fought with my death and overcame it, and gave me all that he has; should I not love him again 2c.? 8, 430. Through the Lord Christ alone we have the two things: Grace and answer to prayer. 8, 363. Christ is truly God and man, and came into the world for this purpose, that through his grace we might also obtain grace, and out of his fullness we might receive all things. 7, 1713. For this reason Christ came to us into the world, full of grace, that we might enjoy and be made partakers of his graces. 7, 1688. Christ has done, lived, spoken and borne all things for our sake. 7, 32. For this reason Christ came into the world and took on our human nature, that he might redeem us from wrath and make us children of God, and that we might enjoy his fullness. 7, 1682. In Christ there was no fictitious grace, but without all lies, hypocrisy and falsehood, so that everything he spoke and did was pleasing to the Father. 7, 1670. Christ did not deserve grace, but had it by nature. 7, 1670. Because Christ is not angry with us, but also dies for us, God certainly cannot be angry with us, for he, Christ, is God. 9, 1833. Even though I lack, Christ stands for me and has so much piety that he can make up for my lack and that of all men. 9, 911. Whoever knows that the Son is Christ cannot lack the way to eternal life. 13, 908. Christ speaks harshly to the hard, but he beckons the frightened to him in the most loving way. 9, 613. We have only to comfort ourselves that we, if we believe in Christ's name, are also children of grace and truth, who know the Holy Spirit.
We have received the Holy Spirit, and God loves us. 7, 1670 f. Christ is the rich, infinite source and abundance from which all patriarchs, prophets and, in sum, all saints have drawn and draw and draw for and from. 7, 1686. Christ is an infinite fountain and chief source of all grace, truth, righteousness, wisdom, life, which is without measure, end, or reason. 7, 1685. Even though we draw from the fountain, Christ, without ceasing, it cannot be exhausted, but remains an infinite source of grace and truth. 7, 1685. Christ is the center of the circle, and all the histories of the Holy Scriptures, if they are rightly considered, go to Christ. 7, 1924. Whoever wants to be preserved from the power of the devil, to escape sin and death, must draw from Christ, and all salvation and blessedness will flow from there. 7, 1685. Christ is the fountain of life, and God has poured out his gifts, his will and eternal life in Christ and pointed to him; there we shall find it. 7, 2251. If we find Christ in the Scriptures, we should believe in him and consider him to be the right and only Savior and Beatificator, who can and will give eternal life. 7, 2182. Christ has always been one; so also the revelation calls him, that he is who was, is and was to come. 7, 2031. When I read and look at David, that is, the Psalter, as one who testifies of Christ, I find Christ in it. 7, 2187. Christ says: Where you meet me, you also have the Father, and if you have Christ, you also have the Father. 7, 2250. Christ does not leave us in the terror that the preaching of repentance produces in the souls of the godly, but does a foreign work so that he may do his work. 6, 36. Where Christ is, it is heard in words and seen in works. 7, 2356. The one work of Christ is better than the work of all men, and I would rather have the one work of Christ to be mine than the work and holiness of all saints. 7, 2398. Those who are not obedient to Christ are disobedient to God, whose will they resist. 5, 894. When Christ comes into the heart through faith, we become righteous before God. 9, 873. Where a heart receives Christ the King with a strong faith, he is secure, fearing neither sin, death, nor hell, nor all calamities. 11, 6. We should gladly find our way to Christ, to whom no one has ever made provision for anything good that would not certainly have happened to him, as he believed. 13, 974. Christ, born in Bethlehem, is a benevolent Lord, who gives all those who believe in him a chance.
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believe him, to help against sin, death, devil and hell, and finally to redeem from the last judgment. 13, 1565. It is not a human art to believe that this person, Jesus Christ, Son of God and Son of man, was born, crucified and died for my sake. 10, 1103. Christ is the Son of God and also God Himself; but we are made sons through Him, and He gives us eternal life and overcomes death through Himself. 7, 1954. Whoever believes in Christ, that He took our sin upon Himself on the holy cross, He dwells in him and cleanses him daily by His own work. 12, 164. Christ is given to us in such a way that everything he has and is stands before us as if it were our own; and whoever believes this, it also happens to him. 12, 266. Christ is not grasped in the heart by thought, but only by living faith; he cannot be grasped by works. 2c. 12, 885. Christ deals with tax collectors and sinners, lets those go who only wanted to have pure animals, and yet they were not pure animals. 3, 150. Christ is not ashamed to have harlots and knaves in his family. 3, 562. Christ serves and helps all people, and heaps upon himself all the wrath that we deserve. 3, 254. Christ is not guilty of anything, because he preached the truth, and yet he is counted as the worst of knaves and scoundrels. 8, 919. Christ and the Christians must be disgraced by those who are closest to them. 3, 557. Where Christ is provoked to anger by the hypocrites, the Pharisees and the scribes, he shows his heavenly and infinite power and wisdom. 6, 175. What is all the money and goods, all the adornment of the whole world compared to the fact that my Lord Jesus Christ himself snatches me out of death, the devil and hell 2c.? 10, 990 f. All emperors, kings and lords of the earth, with all their power, crown, splendor and honor, are not worthy to be called against this Lord Christ. 5, 934. Christ lives and works in us, not only in our thoughts, but in deed and truth, fully present and exceedingly powerful. 9, 471. Thus it is decreed of God that in Christ all things shall be complete; whoever meets him shall find salvation from sins, death and hell. 13, 1422. To seek Christ is to seek help, grace, life, comfort, salvation, blessedness, redemption from death, sin, the devil and hell, to want to have Christ as a redeemer. 8, 177. We praise it for the highest grace of God that we recognize and believe in Jesus Christ, crucified and dead for us 2c. 22, 325. The Jews take offense at the preaching of the crucified Christ, the
is the works saints, and the Greeks, that is, the worldly wise, consider it foolishness. 22, 323. Christ is our righteousness, our salvation, our happiness and eternal bliss; he has earned and acquired for us the kingdom of heaven. 6, 109. Christ, your righteousness, is greater than your sin and the sin of all the world; his life and consolation are stronger and more powerful than your death and hell. 8, 598 f. To put on Christ is to put on righteousness, truth and all grace and the fulfillment of the whole law. 8, 1505. Christ, taken in faith, is the Christian righteousness for which God counts us righteous and gives us eternal life. 9, 178. Only those attain forgiveness of sins, become righteous before God and inherit the kingdom of heaven who believe in Christ, that he therefore came down from heaven. 2c. 22, 331. All things must be imputed to Christ, not to us, that we believe, that we are righteous, that we have died to the law, that we put to death evil desires. 8, 1455. To the one Christ God gives his glory, that he may justify those who believe in him. 6, 513. After Christ has come, we lack nothing more than to remain in faith in him. 3, 661. God has pinned all that he has on the Lord Christ, and Christ on his bride, Christianity. 8, 833. We become Christ's bride in pure faith, in which we receive the word of God. 3, 451. All who cling to Christ and hear Him are certain that the Father is also their gracious God and Father. 8, 787. Whoever clings to Christ has grace without measure and cannot be lost, even if he falls through weakness, as long as he does not despise the word. 8, 781. Because we preach, live and suffer everything for the sake of Christ, we also let him see to it that he leads it out and gives the spirit and courage for it. 8, 400. If we do to our neighbor as Christ did to us, we will not despise any man; he may be as sinful and rude as he ever can. 12, 1078. The Scriptures hold Christ up to us in two ways: first, as a gift, and second, as an example to follow. 9, 640. Christ as a gift nourishes your faith and makes you a Christian, but Christ as an example exercises your works. 11, XLII. Christ's life and suffering are held out to us in Scripture in two ways: first, as a gift that we grasp through faith; second, as an example and model. 9, 1248. First, we must fix our eyes on Christ's merit, then on His example. 9, 1455. If you are a disciple of the Lord Christ, give yourself cheerfully to it, so that you may make the world a Christian.
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Have enemies, even your nearest and best friends, 2c. 8, 813. Christ, true, essential God, who enlightens men, destroys the works of the devil, and redeems them from his power, 2c., is condemned by his own people. 8, 857. The great, the powerful, the rich, the noble, the wise, the learned, the saints set themselves against Christ. 5, 946. If Christ were to walk along in divine majesty and let himself be seen, no one would undoubtedly stand against him. 5, 944. Those who have set themselves against Christ have done everything in vain, indeed, they have furthered His kingdom. 4, 256. Christ must not descend from heaven to the altar in the bread and wine; he is already there; we cannot grasp him in the bread or invoke him. 12, 1479. Christ was in the stone of the grave, likewise in the closed door, why should he not also be in the bread, without space and place according to his greatness? 20, 949. Those who say that he is not Christ, who has his body in bread and his blood in wine, do not have Christ, for they deny the omnipresence of Christ. 9, 1442. Christ has put his help into baptism and sacrament, and has put it into word and sermon. 13, 1356 f. To eat Christ's flesh and drink his blood is to be incorporated into Christ through faith and to share in his sufferings. 4, 359. If we lack the wisdom to become wise, righteous and mighty in Christ alone, we are fools, sinners and weak. 5, 97. Those who do not teach Christ must necessarily teach against Christ. 4, 229. There is no other or certain sign to recognize the false and counterchristian spirits, except where they deny Jesus Christ. 10, 1000. Whoever denies, blasphemes and desecrates Christ in one piece or article with earnestness, cannot teach or honor Him rightly in any other place. 2c. 20, 873. With the words: "They have tempted Christ", Paul indicates that this temptation and contradiction actually went against the faith of Christ or the promise of him. 12, 806. It seems good to call upon the Virgin Mary and the saints, but we must unite under the head, Christ, otherwise we are eternally damned. 7, 2102. A fool or knave has invented a book of the childhood of Christ, has not been afraid nor ashamed to present his lies 2c. 11, 281. Luther's theological disputation on Hebr. 13, 8: "JEsus Christ, yesterday and today, and the same also forever." 19, 1468 ff.
Christ Murderers. The Christ-killers lose their honor, everything they relied on, and the gloom and anguish of their souls terrifies them with eternal fear. 4, 266.
Chronicles. The one who described the Chronicles has only shown the summa and most noble pieces and history; what is bad and small, he has passed over 2c. 22, 1414.
Chronikon. Luther mentions his Chronikon. 1, 406. 721. Luther refers to his Chronikon. 2, 1062. 1167. 1803. Luther later changed the statement in the first edition of the Chronikon that Jacob went to his father Isaac in the first year after his return. 2, 856.
Chrosner. Luther wishes to be allowed to appropriate his Ratio confitendi to Alexius Chrosner, canon in Altenburg. 21a, 24g f. Luther asks the Amsdorf to let him print in Magdeburg a treatise of Alexius Chrosner, which was not allowed to be printed in Wittenberg. 21a, 1679.
Chrysantus. The martyr St. Chrysantus says: "He is mistaken who thinks that he can maintain himself in chastity by his own efforts. 3, 1289.
Chrysostom. Read whoever wants to, especially Chrysostom, who is a very great orator, how he digresses from the subject to other things. 22, 1392. Luther believes that Chrysostom, the greatest rhetor, had a large audience, but taught without fruit. 22, 1392. I have already banned Origen. Chrysostom also counts for nothing with me, he is only a washer. Basil is no good at all, he is even a monk. 22, 1390. Chrysostom made many books, which have a great appearance, but it was only a great, wild, disorderly heap and mixture, and a sack full of words, since there is nothing behind them. 22, 1397. Since Chrysostom is loquacious, he pleases Erasmus. 22, 1892. When Luther interpreted the Epistle to the Hebrews and consulted Chrysostom, he found that he had written nothing in regard to the content of the epistle. 22, 1392. Chrysostom writes almost nothing pure but about infant baptism. 22, 46. Neither Chrysostom nor Jerome commemorates the authorities, nor do they praise the world regiment, but they were reclusive, like our monks. 22, 46. In the Lie of John Chrysostom, everything is directed towards keeping the masses and purgatories high, and giving all goods to them. 16, 2080. Twenty years ago, if someone had thought that some part of Chrysostom's Lie was a lie, he would have been burned to ashes. 2c. 16, 2081. The papists do with such lies as those of John Chrysostom.
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sostomus the damage that reasonable people also begin to doubt the right main articles of the Christian faith. 16, 2080. Luther's writing: "The Lying of St. Chrysostom, to the Fathers of the Concilium at Mantua." 16, 2068 ff.
Electors. The prestige of the Electors is very great, for they elect the Emperor; they are like kings. 22, 1280.
Chus. Chus are the Ethiopians. 1, 665. Chus has been a Moor. 1, 666.
Cicero. If wisdom were sufficient, Cicero and Demosthenes would not have been mistaken in their exceedingly wise and honest reasoning. 4, 1949: Cicero had such great wisdom as can only be granted to a human mind, and yet he did not achieve anything through this wisdom. 4, 1954 The examples of Cicero, Themistocles, Demosthenes 2c. testify that a high position in the worldly regime is not without dangers. 5, 598. Cicero, Demosthenes and other great people realized before their end that all their science and learning was nothing. 4, 2073. Although Cicero and other philosophers sometimes call wisdom 2c. gifts of God, they do not believe it, but make of themselves a kind of gods. 4, 1957. Cicero is more ambitious than Demosthenes, perhaps because he lived in a larger monarchy; Julius Caesar is more ambitious than Augustus. 4, 2071. Cicero and other great men in the regiment have administered their office well according to the outward reputation, but their hearts were moved to it by ambition. 5, 482. Cicero and Demosthenes wanted to help the commonwealth to prosperity, and yet entangled it more in all evil. God nullified their wisdom. 5, 1396. Cicero says that those who enter the regiment with the hope of the richest reward cannot be without fear of the heaviest tortures. 5, 597. to Cicero, Demosthenes, Brutus 2c. the regiment has been too high, have crushed and perished under it. 5, 821. Cicero and Demosthenes had written many things about the state and wanted to help it with their advice, but ruled it most unhappily. 5, 1487. Cicero governed the Roman state according to his advice in such a way that he was finally cut off. 4, 1933. If Cicero had used eloquence, not according to his suggestions, but according to the circumstances and the benefit of the people, he would have been a blessed man. 5, 1389. Cicero, a man who was so great through eloquence, could well have been blissful if he had known how to use silence.
5, 1381. Cicero wants that one should not overlook anything in friends, likewise Erasmus. But these are thoughts of people who are often moved by the highest passion. 5, 1512. Cicero and others have written about the immortality of the soul, but they betray themselves here and there that they "did not believe" it constantly. 6, 108 f. Cicero and Homer have spoken of God as of men; they paint God as a man. 7, 2246. Cicero says of Homer: "He transfers human things to the gods; I would rather he transferred divine things to us. 9, 391. Luther evaluates a false statement of Cicero's that is often quoted. 4, 462. Among the Christians, none can be compared to Cicero in talent, in erudition, in diligence. 2c. 18, 1738. The eloquence of Cicero has often been overcome in court cases by a lesser eloquence. The victory is with the truth. 18, 1980. Cicero was a very good philosopher who believed that the soul is immortal, just as he best described the natural, moral and rational philosophy. 22, 1736. Luther is very surprised about Cicero that he wrote and read such great things under such great official duties. 22, 1563 f. Cicero has been a very wise man, has written more than all philosophers, and has read through all the books of the Greeks. 22, 1563. Cicero's books of duties contain exquisite teachings of virtue and morality, and are in this way the most excellent writings of all. 6, 107. Luther wonders why some prefer to read Aristotle rather than Cicero in the doctrine of good morals and honorable conduct. 1, 620 f. The books Officia of Cicero are much better than the books Ethicorum of Aristotle. 22, 1563. Luther wonders why the philosophy of Aristotle is now praised so much, and not rather that of Cicero 2c. 22, 1562 f. Aristotle holds that God does not ask about human things, does not pay attention to what we do and how we do it; but Cicero has come much further. 22, 1570 f. The books of Cicero and Aristotle are very useful, but they do not teach how to be freed from sins, from death and from hell. 6, 108. Cicero has written and taught excellently about virtues, prudence, temperance and other things, and so has Aristotle. 6, 108. Cicero says that people who come up because of their virtue and skill, if they come from lowly parents, are very much hated and resented by some of the nobility. 2, 1726. Cicero, who has experienced it himself, testifies that the best thought out goes out the worst. 5, 1399. Cicero exclaims about
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himself out: I wretched man, who was never wise, and yet once without reason was taken for what I was not. 5, 1413. After the civil war, Cicero spoke this word: O miserable man, who in vain was mistaken for a wise man. 5, 1595. Cicero in the Tusculanes proves his oratory, since he speaks of death, but he cannot indicate a right and certain remedy. 5, 739. It is true what Cicero says, that no one is so old that he should not hope to live another year. 5, 757. It is not enough that a king is armed and powerful, but success must also be added, as Cicero praises his Pompey, that he is a fortunate general. 5, 377. A good general must also have luck, as Cicero wisely discusses in relation to Pompey. 5, 36, 8. As Cicero did when he had to conduct matters in court, namely, that he covered up what was bad, but where there was something good in the matter, he emphasized it, this must also be done in marriage. 4, 1996. Cicero teaches in rhetoric that one should cover up the complaints and disadvantages of marriage and emphasize the advantages; therefore I love Cicero. 22, 1134. The very cleverest among the pagans, as Cicero 2c., speak that high princely virtue is a divine bestowal, not of one's own strength. 5, 860. Cicero says: If no one is named, so one punishes the vices: who is angry about it, betrays and gives himself guilty. 5, 887. Having heard a great talker, Cicero said: he had never in his life heard one who said nothing with such force and authority. 22, 649. It was a high intellect in Cicero that he concluded from reason that it was safer to surrender to the opinion that there was an eternal life after this than that everything was temporal and transitory. 22, 213. Of such things, in which so much is at stake, Cicero should speak differently than Erasmus. 13, 2082. In his book De Senectute, Cicero praises that the wise are wise in that they follow reason as the best guide. 12, 1764. Cicero, in his book De Divinatione, laughed at witchcraft and the like. 9, 1605 f. Cicero and other very good men among the pagans sought wisdom and justice, but wanted to become righteous by their own works. 7, 165. Although Cicero does not dare to say that God is either unjust or does not take care of the world, he does not see the reason why things are so unequal in this life. 1, 808. Cicero has come very close to the knowledge of many Christian things, what his disputations of the soul, of the nature of the gods 2c.
testify. 22, 1563. If Cicero, Plato and other high pagans had known how to obtain the treasure of divine grace and mercy, they would have run after it to the end of the world. 1, 869. Luther hopes that God will also help Cicero and similar people through forgiveness of sins; or if not, he will be several levels higher than the Cardinals and the Bishop of Mainz. 22, 1736. I hope that our Lord God will also be merciful to Cicero and his kind, although it is not for us to say and determine this, but should remain with what has been revealed. 22, 1563.
Citation. Jerome, bishop of Ascoli, before whom Luther was cited, proceeded against Luther before he received the citation, passed judgment, condemned him, and declared him a heretic. 15, 545. After receiving the papal citation, Luther asks Spalatin to appear in Rome within sixty days, so that he may have his case investigated in Germany. 15, 430: The University of Wittenberg writes to Leo X that it is impossible for Luther to obey the citation to Rome because of his weakness and dangerous journey. 15, 434 f.
Clemens. He who feels death poses as if he were senseless, like Clemens, who was hanged at Wittenberg. 13, 1737.
Clement V. Pope Clement V made the clementines. 14, 704.
There was a constant rumor about Pope Clement VII that he had never been baptized. 1, 1091. How Pope Clement and the devil did everything they could to incite the princes of Augsburg to oppress us, but the Lord resisted them. 4, 1864. 16, 2059. Pope Clement plundered the temple at Toledo and took an exceedingly large sum of money from it, but he collected it for the ungodly warlords. 2c. 2, 587. It is thought that no man lives who has so much art and skill in preparing poison as the most holy Clement VII and most kind saint 2c. 21b, 1800 f.
Clemens, St. Clemens is said to have had a cell in the middle of the sea. 1, 526.
Clcros. A parish is called cleros, that is, parts, that each one is commanded his part; a general command has no one after the apostles. 5, 721.
Coburg. Luther's colleagues, Melanchthon, Jonas, Eisleben and Spalatin, travel to Augsburg, but Luther must remain in Coburg according to the prince's will. 16, 669. Luther has been commanded to remain in Coburg; he consecrates the city.
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not for what reason. (The Nurembergers had rejected the Elector's request to take Luthern into their custody). 16, 667 f. The Elector sends medicine to Luther at Coburg through his physician D. Caspar Lindemann. 16, 690. At the fortress of Coburg, Luther could work almost only half the time. 21a, 1588. Luther complains that too many visitors come to him at the Coburg fortress. 21k, 1464 f. 1467. Luther describes to Peter Weller the Imperial Diet, which the Jackdaws hold at the Coburg Fortress. 21a, 1490 f.
Cochlaeus. According to Cochleus, there are ten beatifics, so faith alone does not make one righteous, so Luther is a heretic. 19, 585. In our time, we cannot prevent the poisonous blasphemies of Cochleus and Faber from writing to Rome and the emperor and blaspheming our doctrine. 2c. 2, 1273. Cochlaeus is like a fly against Luther, which thought it had made a great dust, and like a mosquito, which thought it was a great burden. 22, 688 f. That was Cochlaeus' only consoling hope, that he would boast: I have written a book against Luther. 19, 581. Cochlaeus boasts that he spoke to Luther at Worms in such a way that he moved him to tears. 19, 581. At Worms, Cochläus asked Luther to give up the emperor's free public escort, then he would dispute with him. 19, 582. Cochläus came to Worms to Luther and wanted to dispute with him if he recited the escort. Vollrat von Watzdorf would soon have given him the escort if he had not been resisted. 15, 1840. Luther's writing Wider den gewappneten Mann Cochläus. 19, 578. Luther says: I am sorry that I have mixed Cochlaeus' name into my books, because the little belly can do nothing, understands nothing 2c. 19, 1872 Luther informs Joh. Agricola that the letter of Cochlaeus to Wicel, carried to us by the wind, will be published with annotations. 216, 1922. Duke George will gain as much from Cochläus as from Friesland; there he carried in one fool in his wamms, and led out another fool, named Pastor. 22, 936.
Coctus. Luther recommends a French knight Coctus to Spalatin. 21a, 507.
Coecias. As the whirlwind, the loaoias, blows the clouds away, but then draws them back to itself, so do the monks and the Anabaptists with their goods. 7, 1027 f.
Cölestinus. The Georg Cölestinus dedication of the 8th Psalm to Carl von Arnim, churfürstlichbrgndenburgischen Hofmarschall, and his brother Berndt. 5, 188 ff.
Celibacy. The jurists cannot indicate from the Decretals any cause of the celibacy, why such a great tyranny was imposed on the priests. 22, 1503. The shameful celibacy has prevented much good, namely begetting children, the police and the household, and has given cause to many abominable sins, as fornication, adultery 2c. 22, 1209. The celibacy of the clergy began in the time of Cyprian, 250 years after Christ, so that this superstition has lasted thirteen hundred years. 22, 1209 f. The papists praise their celibacy in such a way that they blaspheme and revile the married state, and they praise chastity not as a gift of God but as their own work. 2, 539. The pope has suffocated and killed many thousands of children with his ungodly celibacy, against God's order. 22, 1207. The fruit of the impure celibacy was that the papists were also defiled outwardly with adultery, impurity, fornication, sodomitry 2c. 9, 192. pabst and canonists have so finely improved it with the doctrine of celibacy that the priests became the most shameful people 2c. 9, 1672. Pope Gregory, frightened by the horrible infanticide, abolished the law of celibacy, but the following popes restored it. 22, 1211. St. Ulrich, bishop of Augsburg, wrote about the fruits of celibacy that six thousand children's heads had been found in a pond near a nunnery in Rome, the water of which had been drained. 22, 1211. The bishop of Mainz said that he would sooner abandon the Lord's Supper in both forms and the mass altogether, than abandon celibacy. 22, 1210.
Collecta. The word Collecta has remained in the mass, meaning a common collection, just as one collects common money to give to the poor. 19, 434.
Colossians. The epistle to the Colossians depicts the doctrines of men, which are always contrary to faith, as they are nowhere depicted in Scripture. 14, 117. Just as the epistle to the Galatians is modeled after the epistle to the Romans, so the epistle to the Colossians is modeled after the epistle to the Ephesians. 14, 116.
Communicants. There is no further question here: either no Mass, or communicants. 21k, 1092. It is unnecessary to celebrate mass, that is, if there are no communicants, it is contrary to the institution of Christ. 21a, 1094. The communicant does not ask what he should believe about Christ and his body in his heart, but what he should be given with his hands. 17, 2011.
Communicatio idiomatum. Of the communicatio idiomatum. 2, 398; 16, 2228 ff...;
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22, 286 ff. A detailed exposition of the doctrine of communicatio idiomatum. 21b, 2684 ff. The Scriptures speak of Christ as if both God and man were one being, so that both are said of each nature for the sake of personal unity, which is called ocommunicationem idiomatum. 8, 382 f. The communicatio idiomatum is the community, because the property of one nature is communicated to the other nature. 7, 1939 Communicatio idiomatum is that the properties of both natures belong to the one person. 7, 1951. In the Lord Christ there are two natures, and yet only One Person; through communicatio idiomatum these two natures share their properties with each other. 7, 2103. As the two natures unite into one person, so also the names of both natures unite into the name of the one person; this is called communicatio idiomatum. 3, 1961. because of the communicatio idiomatum it is rightly and truly said: God is born, suckled, lies in the manger, freezes, walks, stands, falls, wanders, wakes, eats, drinks, suffers, dies 2c. 22, 288. Suffering, dying, being buried 2c. actually belong to the human nature, but the divine nature in Christ gives itself under it through the communicatio idiomatum. 22, 287.
Communicate. It is not right for a person to communicate himself, because it is a sacrament and has a ministrum, as little as a person can baptize himself 2c. 16, 1794. A single person, against himself, cannot have or need a public ministry. Therefore, no priest can communicate himself. 16, 1004. He who has given and distributed the bread does it most safely if he does not communicate himself, but takes it from another 2c. 19, 1112. Luther answers Hieronymus Weller's question: whether the clergy must communicate with him. 21b, 2620. Only those communicate worthily who have sad, grieved, distressed, confused and mistaken consciences. 19, 53.
Communion. From time immemorial, the Lord's Supper has been called communion, that is, fellowship, because each one receives the common body of Christ with the other. 20, 237. Luther tells Bernhard Beier how to deal with those who despise all godliness and do not use communion. 21V, 1874 f. Luther has the resolution not to admit anyone on future days when communion is held, unless he has been interrogated and has given a correct answer about his faith. 21a, 571.
Comedies. Luther would not be unhappy if the stories and deeds of Christ were to be presented in the
Boys' schools presented in Latin and German would 2c. 16, 664.
Composer. Luther thanks a composer for a hymn that he has sent along. 21b, 1952 f.
Concilium. A righteous concilium is a consistory or court of the church, in which learned and God-fearing people come together, so that the right doctrine of the faith may be preserved. 22, 1357. The first time of the Concilia, from the time of the Apostles until Gregory I, was still somewhat pure, although it had to tolerate and suffer many human things from time to time, but it was still tolerable. 22, 1356. In the second period of Concilia, from Gregory I to Carl the Great, the pope was a spiritual lord and introduced all kinds of superstitions. 22, 1356. When the fine emperors were gone, the Roman bishops always sought how they could bring the name of the Concilium to themselves, and thus become monarchs themselves. 16, 2159. There were many Concilia in Greece, Asia, Syria, Egypt, Africa, which did not greet the bishop of Rome before, and nevertheless were true Christian Concilia. 17, 1038 f. From the time of Carl the Great, the worst and most harmful time of the conciliarities has been, since the pope has taken both swords to himself, and is an earthly god and worldly lord in all Christendom. 22, 1356. In the time after Carl the Great, everything was devilish in the conciliation, because they made order and law according to their liking, as they desired 2c. 22, 1356 Emperor Carl the Great held concilia at Rome, Frankfurt and in France, and his son Louis at Aachen, and other emperors. 17, 1039. The concilia have no power to make laws and order what to teach and believe in the church, nor of good works, as those already taught and confirmed before. 22, 1354. At the conciliums, from three hundred years ago, only external things and ceremonies have been dealt with, nothing of right godly doctrine, right worship and faith. 22, 1353. The infant faith, the Lord's Prayer and the Ten Commandments teach more than all the Concilia. 16, 2258. The articles of faith, and what and how one should teach about good works and worship, were long before the pope's conciliarities and have been confirmed, for which no conciliarities are needed. 22, 1357. We are commanded to judge, to separate the doctrine from each other; it is not valid, I will wait for the concilium. 12, 1540. God wants his gospel to be held over all angels, let alone over men or concilia, and confesses over it to no one of any hardness. 14, 393. Both the con-
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cilia and all men are obliged to stick to Christ's word and to prove that what they say is exactly the same doctrine. 11, 1076. If the concilia have set and decided something according to God's word, we also accept it, not for their sake, but for the word's sake. 11, 460. It is not valid to say that one must believe what the Concilia have decided, or what Jerome, Augustine 2c. have written, but no one will find Christ except in the word of God. 11, 435. The concilia have no testimony nor command of what they do, if they bring up something new, but only the apostles have the testimony of Christ, that they teach nothing else but God's word. 11, 1076. Up to now, the Holy Spirit has been preached in such a way that he alone makes and establishes what the concilio decides and what the pope commands in spiritual law. 11, 1023. Luther says: The name of a concilium is almost as suspicious to me as the name of free will. 18, 1985: What the pope sets and the concilia decide, we accept in such a way that it compares with our conscience and with Scripture, not because they say it. 11, 1398. In all the concilia and fathers you do not have enough, you must look into the holy Scriptures, therein everything is abundantly given, or into the Catechism 2c. 16, 2262 f. A concilium has no power to establish new articles of faith, regardless of the Holy Spirit being in it. 16, 2250. They will not prove for a long time that a council has the Holy Spirit, and they sit in the place of the whole of Christendom, as they whine and pretend. 19, 830. We must have something more and more certain for our faith than the conciliums are; the same more and more certain is the holy Scriptures. 16, 2247. Articles of faith must not grow on earth through the concilia as from new secret inspiration, but be publicly revealed from heaven through the Holy Spirit. 16, 2189. It is fundamentally wrong for a council to act or decide without God's word. 18, 1082. No one is bound to believe the decisions of the councils unless they judge and speak according to the writings of the apostles. 19, 1769 The papists proudly and falsely, not to say blasphemously, boast that they are regularly assembled in a council in the Holy Spirit. 19, 1768. The Holy Spirit is not bound by any promise to the assembly of bishops or a council, nor can they prove it. 19, 1768. We do not need a concilii for the sake of the divine word, for that is certain; it is not to be disputed nor counseled about; it is only for the sake of external things. 22, 1360. concilii
not to burden the church with new statutes, but to purify and punish the ungodly, heretics and false teachers. 22, 1357. What is publicly before our eyes, that it is God's word and will, we will not wait for concilia or conclusions, but fear God. 19, 1736. Whoever wants to marry a clergyman should take God's word before him, rely on it and be free in it, regardless of whether concilia come before or after. 19, 1738. Whoever takes a wife by virtue of human statute or according to the conciliar conclusion, and otherwise does not take, despises God's word in his heart. 19, 1737, The monks who wait for a concilium are to be refuted in this way: The gospel is not right because men recognize it as right, it is God's word 2c. 22, 644. They have no reason in Scripture that it belongs to the pope alone to call or confirm a concilium, but only their own laws. 10, 279. The pope has arrogated to himself that he is over the concilium, and has power to make articles of faith and to ordain of works and services what he pleases. 22, 1356 f. The world, through the pope, has had to believe that the conciliar statutes are as valid as God's and more than God's word. 14, 392. The Holy Spirit did not promise to be in the conciliis, but in the hearts of the Christians whom he knows. 8, 1004. The conciliis are uncertain and not to be relied upon, for none has ever been so pure as to add to and detract from the faith. 8, 1004. Proof that conciliis can and have erred. 15, 1298 ff. The papists are very defiant of concilia, since they do not agree, but are often contrary to each other, so that they cannot be agreed upon. 22, 1356. The concilia are not only unequal, but also often against each other; likewise the fathers. 16, 2156. No concilium has been entirely without meat and leaven. 3, 282. Since the Concilia reject each other, they make us quite safe and free to contradict both. 15, 1157 f. Through many concilia a reformation of the church has been attempted, but nothing has been accomplished, but all the days of the council have been spoiled with ceremonies. 4, 780. The concilia have achieved little in the past; the red spirits have always continued with their false doctrines and errors. 5, 294. It is easy to say: The Conciliar has decided so, but it is difficult that it is maintained that it was decided correctly. 18, 827. It is incumbent upon a council to prove and show that it has not erred, after it has been established that it has up to-
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because he had erred and could err. 18, 825. An excellent jurist, Philippus Decius, was expelled from Italy in Luther's memory and time because he had taught that the Concilio were about the pope. 22, 1359. At the Imperial Diet of Nuremberg in 1522-1523, it was decided to ask the Pope to call for a concilium in the German nation, as in Stratzburg, Cologne, Mainz, Metz 2c. 15, 2203. The pope cannot find a place where he would like to have a concilium, as little as Marcolfus could find a tree on which he would like to hang. 16, 1972 Luther has often said that the papists would not hold a concilium unless they had first captured and held the emperor, kings and princes. 16, 2145. The pope has been urging France against the emperor for these twenty years, especially when the concilium was to begin. 17, 103, 2. Pope Paul III wants to give us such a council, over which he may exercise his power, and trample on everything that is set in it. 17, 1022. If the pope should be punished wrongly at a concilium, even in a small piece, he would already be suspected in all pieces; therefore he does not want a concilium. 16, 1972 f. The pope or his people are afraid and want to see the concilium hindered. 2c. 16, 1997: "He who does evil hates the light", therefore the papists flee the Concilium like the devil flees holy water and consecrated salt. 7, 2008. The papists cannot stand a concilium, not even of their own part, where they should not do as they please. 16, 2000 The Emperor has tried to obtain from the Pope a common, free, Christian concilium, but has not been able to get it from the Pope these 24 years. 17, 1022. The emperor spent eight whole years trying to obtain a concilium, but could not do it with all the kings and princes. 7, 2008. the word "a free, "Christian Concilium" is the pope's poison and death; they cannot stand that they, like us, should be part, they want to be judges and lords. 7, 2008. the popes have considered, they want to remain in Rome without Concilio and over Concilio, and should the world perish. 17, 1025. Due to the fact that concilia and synods were not held, the matter of indulgences, indulgences, pilgrimages, sanctuary and other innumerable things came to pass. 16, 1363: The Grand Chancellor Mercurinus Gattinara, in the name of the Emperor, asks the Pope at Bologna to declare a concilium. 16, 612: Pope Clement VII's answer to the Grand Chancellor Mercurinus' request that a concilium be
lium; he seeks to reject it. 16, 617. In a counter-speech against Pope Clement VII, Emperor Carl V insists that a concilium is highly necessary. 16, 620. The papists miserably shun the Concilium, because Basel, Strasbourg, Augsburg, and Bern, along with others, are very fine with us. 21b, 2235. There is complete silence about the Concilium in Italy, although three Cardinals have met in Vicenza, Campegius, Sadoletus and Alexander. 21b, 2296: Pope Paul III's letter of admonition to Emperor Carl V, rebuking him for having been mild to the Lutherans and for having arrogated to himself too much authority over the Concilium. 17, 998 ss. Emperor Carl V's letter of invitation for a common concilii in 1533, from Bologna. 16, 1856. The Pope's letter, grant and offer concerning the future common concilii. 16, 1860. Advertisement of the emperor's and pope's envoys to the Elector of Saxony about the future Concilii Anno 1533. 16, 1862. Luther's four concerns about the advertisement of the emperor's and pope's envoys about a concilium. 16, 1872. The protesting estates' joint final answer to the imperial and papal envoys on the same advertisement for a concilium. 16, 1879 Report on what has been done concerning the Concilii between the Elector Johann Friedrich of Saxony and the Papal Orator Peter Paul Vergerius at Prague. 16, 1892: Pope Paul III's bull to have the concilium advertised and scheduled for Mantua. 16, 1907 King Henry VIII of England's misgivings about the concilium at Mantua, which was invented, advertised and then scheduled. 16, 2124 King Henry VIII of England says: "It would not be useful to go to a concilium, since no one has room and place except the pope, who condemns the truth and defends lies. 16, 2125 King Henry VIII of England shows the Emperor and other potentates reasons why he will not come to the Concilium in Vicenza. 16, 2137 ff. It is not to be hoped that a concilium will take place, because the pope defends his lies and does not want to be considered to have erred. 22, 1368. There is no hope for a proper concilium, because the pope does not suffer the reformation, but reserves all credit for himself at the concilium. 22, 1365. If the popes do not want to hold a concilium, they may well leave it for our sake; we do not need one for ourselves. 17, 1037. Luther always hoped for a concilium, not that our doctrine would be confirmed there, for it is from God Himself, but that in outward things, we would have a concilium.
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a reformation is made. 22, 1349 f. From our part, it has been sought at many imperial congresses 2c. that one might have a free Christian concilium, and meet the discord with holy scripture. 13, 386. While we were at Schmalkalden, we rejected the pope's concilium altogether; but it would have been much better if we had not rejected it in this way. 1, 1329. Luther is not serious about a free, Christian concilium. 16, 1888. Luther's objections to the Concilium, raised at Schmalkalden. 16, 1997 Causes, which the Protestant states have made known to all kings 2c. of Christendom, why they consider the Concilium appointed to Mantua suspicious 2c. 16, 2026 ff. The pope lets himself be heard publicly, where a concilium would be held, we, as those condemned by him, should have neither voice nor attendance. 13, 386. In the Bull on the Reformation of the Court of Rome, the pope says in clear words: the concilium is appointed for the eradication of the poisonous Lutheran doctrine. 16, 2036. As far as we are concerned, the pope has not announced a concilium, but rather has issued a judgment against us in which he condemns us. 16, 2038. Luther writes to Jonas about the bull of Pope Paul III, which deals with the concilium; in it we are already condemned. 21b, 2095. The pope and the cardinals do not want a council, and none should be assembled, because they would have destroyed us Lutherans beforehand. 22, 1351. Although the pope is part, he wants to be judge in the concilio with his part in his own cause. 16, 2040. It is not necessary to expend great expense and effort on the Concilium, if the pope has previously decided that what is done in the Concilio should be subject to him. 17, 1021. If the pope were to recognize himself in the obvious articles and the grossest, most palpable errors, and submit to the council, he would lose his prestige. 22, 1363. A concilium in which the pope has the power and right to change and nullify everything that is decided is nothing but a jugglery. 17, 1021. That is free, since the concilium is free, and the Scriptures, that is the Holy Spirit, are free. 17, 1026. The old fiddle of the pope is that not the concilium against the pope, but the pope against the concilium is free. 17, 1027. We desire a concilium so that our church may be interrogated and our doctrine may come to light freely, and those who are deceived in the papacy may come to the right church. 17, 1350. If we carelessly enter into this concilium, which the pope will call with this form
If we were to agree to the concilium, we would then have to suffer the pope and his followers to be our judges. 16, 2041. If a concilium is held otherwise, the papists will want to defend and preserve their idolatry and superstition. 22, 1362 f. What Luther said to the papal legate Vergerio about what the papists were doing at their conciliums. 22, 1362. In the pope's conciliar, the most necessary trade, which cardinal should be above the other, which bishop should be the highest, and of the jugglery without number and measure. 16, 2082. The whole book "of Conciliarities" wants to defend the pope, since there are countless canons against the pope in his decrees. 22, 1354. This is not a true Christian concilium, in which the pope and his followers, who forcefully protect and administer false doctrine and idolatry in the church, want to be judges themselves. 16, 2029: What the pope must do and condemn in the concilium. 16, 2266. A concilium does not have the power to impose fasting days, holidays, food, drink or clothing on Christians in case of mortal sin or driving of the conscience. 16, 2256. A concilium has no power to command new good works, because all good works are already commanded in the holy Scriptures. 16, 2250. The several parts of the Pope's concilium have been those in which he sets himself up as head of the church in the place of Christ, throws the holy Scriptures under himself and tears them apart. 16, 2249. If the Concilia set something new in faith or good works, it is certain that the Holy Spirit is not there, but the unholy spirit with his angels. 16, 2249. The concilia cannot be given the power, much less the pope, to change old articles and to set new articles of faith or good works. 2c. 16, 2214. The pabst's hypocrites think that the concilia have power and right to set new articles of faith and to change the old ones. This is not true. 16, 2189. The pope does not have the power and right to demand the kings to a concilium, but the concilia have been held by the emperors, kings and princes for a long time. 16, 2127. At conciliums, only bishops and elders, who are bound by oath to the pope, have a decisive vote, princes and clergy of lower rank only a consultative one. 16, 2123. Scholars, honest and pious men, who can judge and judge rightly according to God's word about controversial matters in religion, are not admitted to any concilium. 16, 2110. In the letter of Pope Paul III to the Emperor it says: "And you should know that it is not for you to choose who should be in the council, but it is for our jurisdiction. 17, 1037.
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Christian Concilium is, since one should act from Christian things and by Christian people according to the Scriptures. On the other hand, the pope acts of belts, skirts, shoes, chasubles 2c. 17, 1027. The language of the See of Rome, when it gives a free Concilium, as it is to be understood Roman. 17, 1027. The pope calls a free concilium, that it is nothing else, than a Jaherr, who listens to what the grace-juniors command above the high table. 17, 1027. It is not in the power of the pope to make new articles of faith, nor even in the power of a general council. 19, 23. The papists themselves say that a man may contradict a whole council, if he has a better reason or scripture; but in fact they condemn it. 19, 1769. As with the Roman councillors, who made gods as they wished, Christ did not have to become God, so now our Junkers do with their councils. 19, 1739 f. The pope wants a concilium to be held, so that new decrees, orders and statutes of good works should be made and accumulated daily. 22, 1370. A concilium is to reform and purify the church, and when new errors and heresies want to arise, to confirm and preserve the old, true, pure doctrine. 22, 1369 The pope insists on a concilium under his authority, that he alone assembles, binds, prescribes and decides, since the others all remain silent, as is the custom. 22, 1368. At the council, all princes, kings and teachers have a consultative or deliberative vote, but only the pope and some cardinals have the decisive vote, and they decide according to their will. 22, 1365. The papists exalt the four general concilios and compare them to the four evangelists. With such false praise they want to confirm their authority and power. 22, 1359. The pope heaps and multiplies in his concilia more and more new services, articles of faith and works by his invented authority and power. 22, 1357. The bishops' concilia and convents are nothing more than vain honor and financial ambition, in which they quarrel about titles, sessions and other loose, childish puppet work. 22, 1353. The Holy Spirit must govern the Church, but it has come to the abuse among the papists that they called what a few bishops thought wrong at a council the inspiration of the Holy Spirit. 22, 1856. The popes have never kept faith; often people have perished by the pope's cunning, deceitfulness and malice, who have traveled to a council with a safe escort. 16, 2130. Luther's writing "Von den Conciliis und Kir
chen". 16, 2144 ff. Of concilia. 16, 2184 ff. Luther's disputation about the power and authority of a concilium. 19, 1766. Luther says: "I have caused a concilium and made a reformation, that even if the pope should hold a common concilium, not so much would be accomplished in it. 14, 284. How much more Luther has accomplished than any concilium could have accomplished. 14, 284 f. From the people of God, people should be taken to the concilium; this would be a concilium that would be governed by the Holy Spirit. 16, 2291 f. Some of the secular class should also be called to the concilium, who would be reasonable and faithful, as Mr. Hans von Schwarzenberg 2c. 16, 2267. The Roman laws are now gone and dead; because Rome is no longer, but has been, so also the decrees and ordinances of the Concilium are no longer, because now is another time. 22, 1354. Luther wants to write from the Concilium and give this advice to the emperor: he should give the pope full freedom to set and decide what he pleases. 22, 1363: Luther's "Proclamation of a Holy Free Christian Council. 19, 1762. Of the constitution of the first Concilii, namely the Apostles. 16, 2162. Of the Concilium of the Apostles. 16, 2198. The main issue of the Concilium of the Apostles is that the Pharisees, against the word of grace, wanted to impose the works or merits of the law as necessary for salvation. 16, 2199. We must now be called heretics and devils because we teach according to the preaching of St. Peter and the decree of the Concilium of the Apostles that we are saved by the grace of Jesus Christ alone. 16, 2199 f. The main point of the Concilium of the Apostles has always remained unchanged, namely that the Gentiles, having been justified by faith, should not be sworn to the law. 19, 1403. The main thing and the main article of the Concilii of the Apostles is that one should not impose anything on the Gentiles, but teach them to be saved by faith without the Law of Moses. 19, 1361. In the Concilium of the Apostles it is laid upon the Gentiles that they should avoid the four pieces for the service and love of the Jews; not for the sake of salvation, but for the sake of the Jews. 19, 1361. Also from the Concilium of the Apostles the papists have wanted to strengthen their tyranny, and pretend: Because the church has changed some articles, they also want to have the power to change articles of faith. 16, 2202. The Apostle Concilium did not call St. Peter, but all the apostles and the elders. 10, 279. In the Jerusalem Concilium, everything would have been falsified, if Peter, Paul and Barnabas
324Concilium - Concordie. .. 325
would not have been there. 3, 282. There are only four common concilia that concern all of Christendom: that of Nicaea, Constantinople, Ephesus, and Chalcedon. 22, 1358. In the four first, highest concilia, neither the popes nor the bishops, but only the emperors assembled the bishops, appointed them and called them to the Concilio. 17, 1038. 318 people were at the Nicaea Concilium, 150 at Constantinople, 200 at Ephesus and 630 at Chalcedon. 16, 2267. The most famous Concilium of Nicaea was neither called nor confirmed by the bishop of Rome, but by the emperor Constantinus. 10, 279. The Concilium of Nicaea was, after the time of the apostles, the very best and purest, but soon after, in the time of the emperor Constantine, it was weakened by the Arians. 22, 1355. The pope boasts himself a bishop of the Catholic Church; this title he has never been allowed to ascribe to himself before, because in the Council of Nicaea there was no pope at all. 22, 1352. The Council of Nicaea neither conceived nor established anything new, but condemned the new error of Arius against the old faith by the holy Scriptures. 16, 2214. Of the statutes of the Council of Nicaea. 16, 2168 ff. Of the Concilium at Nicaea. 16, 2186 ff. The Concilium of Nicaea and Ephesus did not regulate anything of faith and works, as they are sufficiently taught in the Scriptures, but purified the church from the heresy of Arius. 22, 1357. In the Concilium of Nicaea, the dear holy fathers and bishops did not first make the article of the divinity of Christ, but purified it as it had been previously believed. 22, 1357. At the Council of Nicaea, the One Paphnutius resisted the Council, but was not burned, but commended. 19, 1769. Also the Concilium of Ephesus did not put anything new in the faith, but defended the old faith against the new conceit of Nestorius. 16, 2233. Also the Concilium of Chalcedon did not establish a new article of faith. 16, 2245. Many hundreds of years before the Concilium of Costnitz, the pope roared that he was over all concilia, over all the world, even over the angels, and that he was God's governor on earth 2c. 17, 1024. The papists burned themselves at the Costnitz Council, where it was decided that the pope was under the council. 22, 1365. The papists accused the Constance Council of having arrogated to itself a position over the pope. 22, 1363: At the Constance Council, three popes were deposed and the fourth confirmed on condition that he be under the authority of the council. 22, 1366. Because at the Concil of Costnitz three popes were deposed
The papists have tried with the greatest diligence these one hundred and twenty years to raise the authority of the pope above the concilium. 22, 1367. In the Concilium at Costnitz it was decided that a Concilium would be over the pope, and it would have power to judge, sentence, punish, appoint and depose the pope. 17, 1023. The popes can no longer wait for the game they suffered at Costnitz, therefore the concilium had to fall and Pope Felix V had to resign. 17, 1023. The popes worry that the example of the Costnitz Concilium will be used against them, and perhaps Paul III will ride in as a pope at Trent and ride out as a poor wretch. 17, 1025. Since the Concilium at Costnitz, the pope has been possessed by seven evil devils, and has established his tyranny and simony all the more. 16, 2247. At the Concilium of Costnitz, two Paphnutii, armed with the Holy Scriptures, resisted, but were not vowed, but burned. 19, 1769: In the Concilium it is like a Kretschmar full of drunken peasants, as also Joh. Hus complains about the disorderly, wild shouting in the Concilio at Costnitz. 22, 1358. When the last Lateran Council in Rome was to be decided, it was set among other articles that one should believe that the soul is immortal. 16, 1649. In the last Council (Rome 1512) it was decided that the soul of man is immortal. 18, 797..
Concomitance. Of the concomitance. 21a, 424 f.
Concord. Luther's objection to the Concordia, made by princely order in 1535. 17, 2057. Luther considers it good and useful that the Concord should not be closed so suddenly, so that the Concord should not be hurried, and so that there should not be discord among our people. 17, 2058. Melanchthon's letter to Johann Brenz, who admonished him from the Concord. 17, 2060. Melanchthon gives Bucer news about Luther's inclination toward Concord. 17, 2062. D. Jonas' letter to the preachers at Augsburg in the name of the University of Wittenberg, concerning the Concord. 17, 2067 Luther's answer to the Augsburg council's advertisement about concord in the doctrine of Holy Communion. 17, 2068 Melanchthon's letter to the preachers at Augsburg concerning the Concord. 17, 2071. The Strasbourg theologians' letter to Luther about the Concord. 17, 2071 ff. Luther's answer to the preachers in Strasbourg about the Concord. 17, 2074. Luther's letter to the preachers at Augsburg about the Concord. 17, 2076. Luther's letter to the preachers at Ulm about the Concord.
326Concordie - Concubinat. 327
Concordie wegen. 17, 2077 Luther's letter to D. Gereon Seiler in Augsburg concerning the Concord. 17, 2078. Luther's letter to D. Nic. Gerbel in Strasbourg concerning the Concordia. 17, 2079. Luther's letter to the preachers of Strasbourg for a meeting about the Concord. 17, 2081. Two letters, Luther's and Melanchthon's, to Martin Schalling, preacher at Strasbourg, concerning the Concordia. 17, 2082. Luther's letter to Martin Bucer concerning the time and place of the Concordia meeting. 17, 2084 Letter of Prince John Frederick concerning the place of the Concord meeting, also concerning a preacher at Freiberg. 17, 2085 f. The Elector Johann Friedrich writes to Chancellor Brück that he should inform Luther and the other theologians that the Augsburg Confession and Apology should not be abandoned at the Concordia. 17, 2086 f. Formula Concordia or Articles of Concord approved by both parts of the theologians and subsequently signed. 17, 2087 ff. Names of those who signed the articles of the Wittenberg Concord. 17, 2090. Circumstantial account of all the actions of the theologians at Wittenberg because of the Concordia, written jointly by the Upper German theologians. 17, 2099 ff. Friedrich Myconius' report to Veit Dietrich in Nuremberg about the convention on the Concordia in Wittenberg. 17, 2090 ff. Luther's letter to Capito concerning his presence at the meeting on the Concordia. 17, 2101. Bucer's admonition to his comrades to subscribe to the Concord. 17, 2118. Luther's letter to the Council of Strasbourg, in which he asks for their approval of the Concordia, so that it can be published by printing. 17, 2119. Bucer reports to Luther that the preachers at Frankfurt, Worms, Lindau, and Weißenburg have accepted the Concordia with joy, as have Esslingen, Augsburg, Memmingen, and Kempten. 17, 2122. D. Gereon Seiler's letter to Luther about his successes for the Concord in the cities of Augsburg, Ulm, Strasbourg, Esslingen and other large cities. 17, 2124. Capito's letter to Luther about the Concordie, in which he says that there is no place from which we have more to worry about than Augsburg. 17, 2120. Letter from all the preachers in Ulm to Luther, in which they confess to the Concord in their name and in the name of the city of Biberach. 17, 2133. Letter from the Augsburg Ministry to Luther that it has accepted the Concord. 17, 2131 Martin Frecht signs the articles of the Wittenberg Concord on behalf of 36 preachers.
in the Ulm region. 17, 2135. Luther's letter to the Ulm City Council concerning the acceptance of the Concordia. 17, 2135. The Strasbourg ministry sends its approval and signatures on the articles of the Concordia to Luther and the other church servants at Wittenberg. 17, 2136. Luther's answer to the council of Isny, that he had not changed his previous opinion against Zwingli in the Concordia. 17, 2138. Letter of the Augsburg preachers to Luther, in which they express their joy that a Concordia is in prospect. 17, 2139 f. Melanchthon's letter to the seven Swiss cities, by order of the Elector, in the matter of the Concordia. 17, 2141. Luther's conversation with Bucer at Gotha about the Concord, in the first days of March 1537. 17, 2142. Luther's letter to the seven Swiss cities, in which he testifies to his joy about the willingness of the Swiss to accept the Concord.
-Luther's letter to Bucer informing him that he had written to the seven Swiss cities about the Concordia. 17, 2147: Bucer's letter to one of Luther's table companions concerning the Concordia. 17, 2148. Petrus Concenu's letter from Bern to one of Luther's tablemates, that a certain Caspar Megander there was opposed to the Concord, but had been removed from office by the council. 17, 2150 ff. The Swiss letter to Luther, concerning the Concordia. 17, 2154. Summarisches Verzeichniß etlicher Fragen, betreffend die Concordie, die in der Versammlung zu Zürich vorgebracht wurden und von Bucer beantwortet worden. 17, 2156 ff. Bucer's letter to Martin Frecht, preacher at Ulm, in which he sends him the summary list of questions concerning the Concord. 17, 2160. Luther's answer to the letter of the Swiss concerning the Concordia. 17, 2161: The Strasbourg letter to the Council of Basel concerning the Concordia. 17, 2162. Capito's letter to Wittenberg, in which he praises Luther's letter to the Swiss concerning the Concord. 17, 2163. Bucer writes to Luther that in Bern and especially in Basel, the Concord is well kept, but in Zurich, there is bickering. 17, 2172 ff. Luther sends the Wittenberg Concord to Amsdorf. 21b, 2066. Luther is forced to use the prince's chancellery in this matter because of all the paperwork that the Wittenberg Concordia entails. 21b, 2075.
Concubinage. Concubinage was left to the Jews in the Law of Moses, so that the poor widows and virgins would have food and clothing in concubinage. 22, 1152.
328Confirmation - Coustanz, Costnitz. 329
Confirmation. Confirmation is nothing other than the laying on of hands with prayer. 21a, 600.
Confitemini. Luther reports to Wenc. Link that he has interpreted the Psalm "Confitemini" and is sending it to Wittenberg for printing. 21a, 1303. Luther sends the Psalm "Confitemini" to the abbot Pistorius, which he dedicated to him. 21a, 1548.
Confutation. The Papal Confutation or Refutation of the Articles of the Augsburg Confession. 16, 1026. Some pieces of the papist supposed Confutation of the Augsburg Confession, as they have been caught in the reading. 16, 1063: Contents of the Confutation as Cochläus had it printed immediately after the Diet. 16, 1069: After the reading of the Confutation, the Protestant estates asked for a copy of it. 16, 1076 The Emperor promises to have the Confutation sent to the Protestant estates, but with the condition that they neither print it nor let it get out of their hands. 16, 1078: Landgrave Philip of Hesse secretly departed from Augsburg the day after the reading of the Confutation. 16, 1081. Negotiations of the Protestant estates with the further Ausschutz concerning the Confutation. 16, 1348 ff. The papists did not want to reveal their writing and yet condemned our doctrine. They did not want to have their doctrine, the Confutation, interrogated:c. 16, 1627 f. The papists did not want to deliver their confutation to us, nor did they want to make it public. 22, 1464. The papists did not want to give us a copy of their confutation, nor did they want us to answer for it; they shied away from the light. 16, 1633. When D. Schmid and D. Eck, the main authors of the Confutation, fall with writing, it neither sounds nor works, therefore they are more diligent in shouting and chattering. 16, 1635: When the Confutation of the Papists was read, they hung their heads down and announced with gestures that it was a rotten and loose thing against our confession. 16, 1635. In the Ausschutz, they did not present the confutation of the papists, but made our confession, how much of it we could let up and revoke 2c. 16, 1638. As is the transfer, so is the protection; the confutation is a dark night owl, and does not want to come to light; the protection is vain cunning and deceit. 16, 1640. Since the papists have so shamefully refused their confutation, their evil conscience bears witness to the fact that they are lying when they boast that our confession has been refuted. 16, 1668 f. The Papist Report
The first author says that the emperor did not want the Lutherans to receive the copy of the Confutation, so that what the ancients had held would not be disputed. 16, 1722. The Papal Confutation was initially a huge book, but the Emperor removed the third part of the book 2c. 21a, 1539. The Caplain of the Queen of Hungary told ours that the Papists had improved the Confutation five times, cast and recast 2c. 21a, 1539 Jonas reports to Luther about the reading of the Papal Confutation and the fears attached to it. 21a, 1538 ff.
consecrate. An unbelieving priest consecrates as a servant, in the faith of the Church, since he consecrates by command and authority of the Church. 21a, 427.
Consistory. The consistory shall not be under the jurists' right, but it shall be under the parish priest. 22, 1488.
Constantine. Emperor Constantine had his governor Probus interrogate Athanasius and Arius against each other, and the matter was recognized. 5, 720. Under the emperor Constantine, the church was pacified and the gospel was preached without persecution, so that the strangulation had to cease. 2c. 12, 1283. Emperor Constantine held so firmly over the Christians that he also chased Licinium, his co-regent, out of the empire, solely because he did not want to satisfy the Christians. He did not want to leave the Christians satisfied. 12, 1283: The letter and seal of Constantine's donation to Pope Sylvester is not only a lie, but also foolish and foolish. 18, 1471. Emperor Constantine was not baptized by Pope Melchiades, as the papists claim, but at Nicomedia by Eusebius, bishop there. 22, 545. Constantine's donation is fictitious. He did not give land and cities to the popes. The whole world wonders where the pope got such a great dominion. 22, 865. Emperor Constantine's donation is a big lie, through which the Pope usurps half of the Roman Empire and wants to have it. 22, 866.
Constantinople. It is said that in Constantinople, small people who are unknown and poor are driven from the Turkish emperor's castle with knuckles, so that they do not come before his eyes. 2, 1615.
Constance, Costnitz. The Concilia have often erred, especially the one at Costnitz, which among all has erred most ungodly. 19, 109. It is evident that the Constance Council either wrongly condemned the article of Hus, or that it wrongly decided against divine law. 18, 825.
330Constructiv " - Cordatus. 331
The condemnatory judgment of the Council of Constans on the article of Hus is also ungodly for its own sake, because it is contrary to the Council of Nicaea and the Council of Africa. 18, 826. In Costnitz, the pope condemned both forms of the sacrament, tore apart marriage, forbade it, condemned it, and crucified and buried Christ. 16, 2249. That which was established at the Council of Constans, that the pope was under the Council and the Church, was overturned by the last Council of Rome. 18, 825. Luther cannot be accused of being a heretic, even if he should deny all the decisions of both the Council of Constance and the Roman Council. 18, 825. At the Council of Constance, the Thomists obviously had the upper hand. 18, 851. Some of Luther's sayings against the Council of Constance and its confessors. 19, 1396 ff.
Construction. One should infer and take from the construction, how the words are placed to each other, the right, actual meaning and understanding. 2, 1925.
Contarenus. Two writings of the papal legate Contarenus, in one of which he says that we resign from the common attitude of the Christian Church; in the other he calls the bishops to exterminate our doctrine. 17, 733 ff. Responsibility of the preachers of the Protestant estates against the two writings of Legate Contarenus, handed over to Count Palatine Frederick. 17, 737 f. The Cardinal Contarenus' writing to the imperial estates that they should not push the religious settlement to a national concilium. 17, 762. The Princes and Estates' response to Contarenus' writing, in which they insist on holding a concilium or national concilium. 17, 763. Letter of the protesting preachers to the legate Contarenus, in which they state why he opposes a national council. 17, 764.
Continent. In geography, terra continens is the name given to a land that is not cut through by the sea, but where one part follows the other and is attached to each other. 12, 1803.
Convente. From the Conventions at Frankfurt, Schmalkalden and Hagenau. 17, 302 ff. Instruction for the envoys to the Schwabach Convention. 16, 548. Exchange of letters between Chursachsen and the Landgrave of Hesse about the conventions at Schleiz, Schwabach, Schmalkalden and Nuremberg. 16, 534 ff.
Converses. The monks had some brothers, whom they called converse, who were ordered to do the cooking and other housework, but they also ruled over the others. 2, 554.
Cordatus. When God needs a messenger who seriously speaks his things and dares to rebuke the unruly, he uses the wrath of a fierce man, as Cordatus 2c. 22, 350. Cordatus has prepared the way for others to dare to record Luther's table speeches, especially Veit Dietrich and Joh. Schlaginhaufen, whose chunks he hopes to unite with his own. 22, 1826. Melanchthon wrote a verse to Cordatus in his pocket book, by which he wanted to deter him from rewriting Luther's table speeches. Cordatus was very upset by this. 22, 1826. Luther never made it known with a single word that he disliked Cordatus writing down everything that he heard as Luther's table companion. 22, 1826. Luther speaks out against Cordatus about the religious conditions in Liegnitz that he reported, namely, swarm spirits on the one hand, and carnal life on the other. 21a, 899 f. Luther advises Conrad Cordatus to leave Liegnitz and go elsewhere. 21a, 920. Luther invites Conrad Cordatus to live with him for the time being, until he is otherwise provided for. 21a, 1110. Luther proposes Conrad Cordatus as preacher in place of Paul Lindenau. 21a, 1269. Luther recommends to Nic. Hausmann again Conrad Cordatus as preacher for Zwickau. 21a, 1276 Luther wishes Cordatus luck in taking up his preaching post and encourages him to take up the fight cheerfully. 21a, 1285 f. Luther admonishes Conrad Cordatus of Zwickau for the harshness and ingratitude of the people of Zwickau. Luther admonishes Conrad Cordatus of Zwickau not to become despondent because of the hardness and ingratitude of the Zwickauers. 21a, 1332, Luther comforts Conrad Cordatus in his suffering. 21a, 1341, Luther wishes Conrad Cordatus luck for the improvement of his situation and exhorts him to continue to overcome the Zwickauers by kindness. 21a, 1370, Luther wishes Conrad Cordatus luck for the birth of a son and accepts the godparenthood with him. 21a, 1406. Luther consoles Cordatus about the death of his son, and advises him not to go to the Diet in Augsburg. 16, 665. Luther writes to Cordatus that the same complaints he has, namely that the Gospel is despised and preachers are starved, reach him from all over Saxony. 21a, 1579 f. Luther will, if he can, take Cordatus away from Zwickau and see to it that they do not get another preacher. 21a, 1585. Melanchthon speaks out against Luther, Jonas, Bugenhagen and Cruciger practice his doctrine of good works, which Cordatus calls erroneous, about which he briefly explains himself. 21b, 2116 ff. Cordatus writes to Luther with reference to a
332Corinthians - Creatures. 333
Bugenhagen's sermon in which he had said: there was no discord in the Wittenberg school, but only a dispute over words 2c. 21b, 2120 ff. Cordatus' very vehement letter to Luther in his dispute with Melanchthon over the doctrine of good works. 21b, 2128 ff. Cordatus notifies Luther that he will take the dispute with Melanchthon out of Luther's hands and appeal to the prince's decision. 21b, 2133 f. Luther writes to Cordatus about his appointment to Eisleben and warns him against melancholy. 21b, 2168 f. Luther comforts Conrad Cordatus in his tribulations. 21b, 2398 f. Luther, Bugenhagen and Melanchthon recommend to Joh. Weinlaub and Jakob Stratner D. Cordatus, who was appointed as superintendent and vicedechant of the cathedral chapter at Stendal. 21b, 2517 ff. Luther, Bugenhagen and Melanchthon give D. Conrad Cordatus an extremely praising testimony. 21b, 2518 f. Luther consoles Conrad Cordatus because of the tribulations in his ministry and because of the decrease in his strength. 21b, 3042 f. Luther testifies to Cordatus his sympathy because of the vexations which a certain Joachim Müller in particular caused him. 21b, 3057.
Corinthians. St. Paul was caused to write the first epistle to the Corinthians because after his departure things were not so good, both in doctrine and life. 12, 900. The main reason why St. Paul wrote the other epistle to the Corinthians is that he had to boast and boast about his apostleship and preaching to them 2c. 12, 836. After Paul had severely punished the Corinthians in the first epistle, he pours oil into the wounds as a true apostle and comforting preacher in the second epistle. 14, 114. The sectarianism of the Corinthians came from the fact that they preferred some apostles over others, just as the Greek and Roman churches were divided over St. Peter. 14, 113.
Cornelius. Cornelius was a Gentile, did not keep the law, and yet he is justified and receives the Holy Spirit. 9, 279. Cornelius was righteous and holy in the Old Testament because of his faith in the Christ who was to come, like all the fathers, prophets 2c. 9, 280. It had to be made known to Cornelius through the apostle Peter that he should now no longer wait for the Messiah, but that he had already come. 9, 280. Cornelius is praised by Lucas first because of his righteousness and godliness, then because of his works and alms. 9, 281. Cornelius is a good tree because he is righteous and godly,
he brings good fruits, gives alms, calls on God, and these fruits please God for the sake of faith. 9, 281. This reason is very clear: Cornelius was justified without the law, therefore the law does not justify him. 9, 282. While Cornelius previously believed that the Messiah was yet to come, he had to be brought to the new belief that Christ had already come. 9, 281. Cornelius initially believed in Christ who was to come, but after being taught by Peter, he believed that He had already come. 9, 316.
Corporal. A corporal may not wash a Christian woman, or even a nun, who is supposed to be Christ's bride, regardless of the fact that otherwise flies, which are not consecrated, may defile her. 19, 949.
Cosmos. Cosmos and Damianus are the patron saints of physicians. 3, 1175.
Cotta. Luther advocates to Friedrich and Bonaventura Cotta that their brother and cousin Heinrich Cotta study law in France. 21b, 2663.
Cranach. That Melanchthon be called to preach will be possible through Lucas Cranach and Christian Döring in the Council. 15, 2538.
Crates. The philosophers praise much of their Crates, that he threw a great heap of gold into the sea and thereafter supported himself by begging. 1, 856. Crates has apparently rejected avarice and money addiction, but in their place he has allowed honor addiction to take its place all the more strongly. 1, 856.
Crato. Luther indicates to Joh. Heß that M. Johann Crato has decided to go to Leipzig on Luther's advice. 21b, 2883.
Creatures. The creatures do not have their essence from themselves, nor do they have their power from themselves. 3, 35 God still makes the creatures and sustains them through his word. 3, 40. In all creatures God should be seen and thanked. 3, 40. God has created the service of all creatures, including angels, so that His kingdom may come, His name may be sanctified, and we may be saved. 2, 950. All creatures are created by God, and are and can of themselves and of their own powers nothing. 3, 55. Moses says who is the original cause and founder and master of all creatures, why and for what purpose all creatures are created. 22, 157. All creatures of God are one army, which are daily in conflict, serving the pious for the best, the wicked for the worst. 3, 55. Where the creature is, there is also God. 3, 201. All creatures are far too small to be your comfort and that you should serve them.
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let alone that they should be your gods. 3, 1674. If the creatures could speak, they would speak: I am your poor servant; where you give me, there I go; put no trust in me. 3, 1675. God's majesty has been portrayed even in the smallest creatures, so that our reason must see, understand and feel him as the creator of the world and sustainer of all creatures. 22, 1658. Because God is well pleased by the authorities, the lords and the creatures, the people burst, clinging to the creatures and not to the Creator. 3, 1724. To use the comfort and help of creatures is not evil, but not to trust in God out of love for them is ungodly. 4, 357. In Ecclesiastes, it is not the creature that is condemned, but the evil inclination and desire of man, since we are not satisfied with the present creatures of God. 5, 1378. One should not despise the good creatures of God and forbid their use, contrary to the revealed words of the holy scriptures. 5, 1404. We should not despise the use and service of the creatures, because God created them to serve us. 2, 638. God has modeled sin and grace for us in his creature, for our eternal remembrance until the last day. 3, 1968. The new creature is a new man, created in the image of God in righteousness and holiness, who is inwardly righteous in spirit 2c. 9, 766 f. To those who walk according to Paul's rule, live by faith in Christ and become a new creature, belongs peace, that is, God's pleasure, forgiveness of sins 2c. 9, 767. 9, 767. If there is misfortune or danger to suffer, the heart suffers it gladly and with joy, even though the flesh grumbles against it. This is what Paul calls a new creature. 9, 766. A new creature, through which the image of God is restored, does not come into being through the hypocrisy of outward works, but is created through Christ in God's image. 9, 765. When works are done, they produce a new appearance by which the world and the flesh can be bribed, but not a new creature. 9, 765. A change in clothing and other outward things is not a new creature, as the monks dream, but the renewing of the mind by the Holy Spirit. 9, 765. What we worshipped as extremely holy things before we became a new creature, we are ashamed of now when we think of it. 9, 765. A new creature is the work of the Holy Spirit, who cleanses the heart through faith, and instills godliness, love, chastity, and the love of God.
2c. 9, 765. The Lord needs to speak the way: "Preach to all creatures", that he wants to grasp all states with it, emperors, kings 2c. 13, 619.
Creditive. Des Pabsts Creditive oder Beglaubigungsschreiben für seine Nuntien Caraccioli, Aleander und Eck. 15, 1610 f.
Cremona. A monk in Cremona, a Welshman, has written "a recantation of Martin Luther to the Holy See". 19, 7.
Cresser. Luther wishes Daniel Cresser good luck in taking up his pastorate in Dresden and encourages him. 21b, 2766. Lüther writes to Daniel Cresser that he does not hope anything good from the excommunication in progress at the court in Dresden. 21b, 2911 f.
Creuz. Luther rejoices that Amsdorf has been freed from the tyrant Creuz and wishes that his successor would be better. 21b, 2960.
Creuzen. Luther recommends Michael Creuzen for a priestly position. 15, 2498 f. Luther rebukes Spalatin for being unjust and harsh to Creuzen, who, in order not to say mass, wanted to exchange his parish for another. 21a, 378.
Crispin. Crispin and Crispinianus is the patron saint of cobblers. 3, 1175.
Crodel. Luther sends Marcus Crodel, school teacher in Torgau, his son Johannes as a pupil. 21b, 2782 f. Luther gives Marcus Crodel his opinion about a garden to be used for the churchyard. 21b, 3028 f.
Cromwell. Luther expresses his pleasure to Thomas Cromwell, chancellor of King Henry VIII, about his evangelical efforts. 21b, 2057 f.
Cronschwitz. The Elector asks Luther and Melanchthon to procure a suitable preacher for the nunnery at Cronschwitz. 21a, 1174.
Crassen. Luther reminds Spalatin that as visitator he promised the pastor of Crassen that he would help him to build his home. 21b, 1900.
Crotus. Luther has Crotus and Jonas grützen. 15, 2509. Luther has been asked to propose Crotus for a position at the monastery in Wittenberg. 15, 2637. Luther sends to Menius a writing of Crotus Rubeanus, and asks him to refute it sharply. 21a, 1704. Doctor Toad, that is Crotus Rubeanus, is the Cardinal's plate licker at Mainz. 14, 332.
Croy. William of Croy, Duke of Sora, Lord of Chievres (Schifer), the imperial
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Minister, died at Worms, leaving the emperor one million gold florins. 15, 2528.
Crozsch. Luther admonishes Matthias Crozsch (Kroitzsch, Groitzsch) in Zwickau to have a little patience. 21a, 1682 f.
Crucifix. In the great blindness and darkness of Pabstism, what remained was that the Crucifix was held up to the dying and that they were reminded of Jesus' death on the cross. 13, 2575. In the papacy, many have been saved through the dew, and the Crucifix has been held up to many dying people. 22, 471. It has been a good way that a wooden Crucifix has been held out to the dying or given into their hands, so that they remembered the suffering of the Lord Christ. 2c. 8, 183. Those do well who hold up a crucifix to the dying and admonish them of the death and suffering of Christ. 11, 528.
Cruciger. Luther praised D. Caspar Cruciger's dexterity, who could so catch and comprehend his words and way of speaking. 22, 638. Agricola despises D. Pommer very much, who is nevertheless a distinguished theologian. D. Cruciger is much more learned than Grickel. Cruciger is a fine theologian. 22, 678. The voice of theology is taken away from the chair (by obstruction of the theologians), therefore Luther will put Cruciger in its place. 21a, 1289. Luther asks the Elector to grant the castle Eulenburg to D. Caspar Cruciger for his wedding. 21b, 2052. Luther reports to Jonas about Cruciger's beneficial work in Leipzig. 21b, 2362 f. Luther asks the Elector not to let Cruciger, who is to be kept in Leipzig, leave Wittenberg. 21b, 2389. The council of Lüneburg asks Luther that he help ensure that D. Caspar Cruciger go to Lüneburg as superintendent. 21b, 3502 f. Cruciger's letter to the Elector John Frederick of Saxony, on Luther's interpretation of 1 Cor. 15. 8, 1084 ff.
Crusius, Gottschalk. Luther is pleased that Gottschalk Crusius is active for the gospel in Celle, and that his recommendation has benefited him. 21a, 655 f.
Crusius, Wolfgang. Several letters from Luther concerning an impetuous preacher at Oelsnitz, Wolfgang Crusius, to prevent the mob from using violence. 15, 2092 ff.
Crystals. What is seen in the crystals 2c. is a deception of the devil. 3, 1157.
Curio. Luther recommends the physician D. Curio to Lazarus Spengler. 21b, 1863. Luther
Luther asks the Elector for Dr. med. Curio to increase his income. 21b, 2587. Luther asks the Elector for D. Curio, to let him have his lection and pay 2c. 21b, 2832 f. Luther again asks the Elector for D. Curio, who was tried to be ousted from the university. 21b, 2841 f. The Elector wants to leave D. Curio there, since Luther would like to see him in Wittenberg and wants him around him to preserve his health. 21b, 2861 f.
Cuspinianus. Luther applies for the friendship of the imperial councilor Joh. Cuspinianus in Vienna, initiated by his brother. 21a, 348.
Cyprian. St. Cyprian teaches that nothing is more useful to a Christian than to die as soon as possible. 3, 1170. Cyprian writes of some martyrs that they were tortured with slow tortures, and since they wanted to die, it was not allowed. 6, 421. Cyprianus, the martyr, is a weak theologus. Theophylactus is the best interpreter and interpreter of St. Paul. 22, 1390. Sin paints Christ differently than he is. This has also been done by some teachers, as Cyprian, the holy martyr. 9', 1417. In Cyprian and Hilarius one can find many things that are not at all comfortably and easily attracted by them. 1, 1149. Cyprian was under the delusion that he did not consider it a proper baptism when the heretics had baptized someone, and for that reason he baptized them again. 13, 628. Cyprian insisted that those baptized by heretics must be baptized again. 9, 702. Cyprian fights hard that one should not refrain from mixing wine with water in the night meal. 13, 494. Cyprian, bishop of Carthage, identifies himself with Bishop Cornelius of Rome, and calls him brother, has never been under the bishop of Rome. 16, 2061.
Cyrus. Cyrus has glorious testimonies of godliness both in Isaiah and Jeremiah. 14, 1084. Cyrus with his whole monarchy has been a servant and servant of the people of God. 6, 530. That Cyrus is driven to re-establish the divine services and to maintain the church happens through nature; God drives him to it. 1, 585. Because God calls Cyrus his anointed one, Luther would like to believe that Cyrus had been holy and that the return of the people 2c. were fruits of faith. 6, 546.
Czahera. Luther exhorts Gallus Czahera to repent of his ungodly behavior, otherwise he will be subject to divine judgment. 21a, 658 f.
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D.
Dachau. Luther asks the council of Torgau to let M. Johannes Dachau keep his scholarship even longer. 21b, 1815.
Roofs. It is the custom in the Oriental countries that they built their roofs square, so that one could sit on them, eat and look around. 7, 1304.
Damascenus. John Damascenus says beautifully: The flesh, according to its nature, is not to be worshipped, but it is worshipped in the Word of God made flesh. 3, 750.
Dame, von der. Luther promises Mrs. Anna von der Dame that he will intercede for her and her spouse with the sequestrators. 21b, 3495 f. Luther asks the Elector for Anna von der Dame. 21b, 2140 f.
Dams. Luther asks the Elector to waive the work on the dams for the pastors and also the investment money for the maintenance of the dams. 21a, 1702.
subdue. It will not help you, that you have heard the gospel, boasting of Christ 2c., if you do not also subdue your sinful lusts 2c. by faith and spirit. 12, 787. I shall subdue my flesh, not that I may be saved, but that I may walk in righteousness before the world. 9, 1033.
Denmark, Christiern II of. The King of Denmark has ordered his university not to condemn Luther's writings. 15, 2499. Luther sends sad letters from King Christiern of Denmark to Spalatin. 15, 2641. About the King of Denmark, whom the people of Lubeck and the sea cities expelled together with the Danes. 10, 508. Luther said: It is said that King Christian of Denmark was a tyrant, but he was expelled more out of hatred of the bishops than out of right, just causes. 22, 1256. Fornication has done great harm to King Christian of Denmark, for fornication corrupts and devastates land and people. 22, 1256. Luther said of a painting of the expulsion of King Christian of Denmark: It gives an example and teaches that God does not want to suffer pride or hope, but overthrow. 22, 1256. The Elector indicates to Luther that he cannot grant Luther's request for King Christian of Denmark unless the latter has first satisfied his creditors. 21a, 831. Luther asks the Elector John not to refuse the exiled King Christian of Denmark a place of refuge in the Electorate. 21a, 830. Luther comforts the captive King Christian of Denmark with the fatherly will of God 2c. 21b, 3477 f.
Denmark, Christian III of. Luther approves of the abolition of the bishops by King Christian III of Denmark and admonishes him not to squander church goods. 21b, 2127 f.
Denmark, Elizabeth of. Luther reports to Joh. Agricola that Queen Elisabeth of Denmark, Christiern's wife, had departed in a great faith. 21a, 841 f. Elisabeth, Queen of Denmark, seized the gospel with great earnestness and confessed it freely, about which she died in misery. 19, 1721.
Denmark, Frederick of. Luther pleads with King Frederick of Denmark on behalf of the imprisoned King Christiern. 21a, 1779 f.
Daniel. Daniel was a mighty prophet whom Christ loved, and he spoke most accurately about Christ and the Antichrist. 22, 845. Daniel is indeed the right king of Babylon and Persia, even though he does not have a royal person or name, even though he has misfortune and all the driving of it. 6, 941. The prophecy of Daniel is a fine chronicle, valid until the end of the world, because the kingdom of the Antichrist and the Turk is clearly expressed. 22, 1600. Daniel undoubtedly produced great fruit in the two imperial cities of Babylon and Persia in many people who came to the knowledge of God through him. 6, 942. At the time Daniel is in Media, he instructs Darius and Cyrus in godliness. 14, 1084. The prophet Daniel came near, but still spoke darkly of when Christ should suffer and die, when this or that would happen. 9, 98o. The time when Messiah should come, determined by Daniel, is long over; the work is present. 20, 1828 f. Daniel (Cap. 9, 24.) rhymes with Isaiah (Cap. 51, 4. f.) and Isaiah with Paulo (1 Cor. 1, 30.). 3, 1905. In the prophet Daniel a prince can learn to fear and trust God when he sees and realizes that God loves the pious princes 2c. 6, 895.
Thanksgiving. After we have heard the word, the next thing is to give thanks to God. 4, 1827. There are many who need all divine benefits daily, but do not even think that it is God who gives them and that they owe him thanks for it. 5, 1306. We can give God nothing but praise and thanksgiving, because we receive all the rest from him, be it grace, words, works, gospel and other things. 11, 43. The thanks that God deserves for creating, redeeming, sanctifying, feeding and sustaining us by grace is that he is blasphemed and ravished for it 2c. 22, 81.
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thankful. If there are any God-fearing Christians left, they should think that they are thankful, that it can be seen that they like to hear God's word, that they have joy and pleasure in it 2c. 12, 943. 12, 943. This belongs to a Christian who recognizes God's grace and good deeds through the gospel and believes that he shows gratitude to God and man for them. 12, 937. If you cannot repay good deeds with works, show your kindness and gratitude with words. 13, 865. If you want to be pious Christians, be grateful, first to God, our gracious Father, then also to your parents, friends, neighbors 2c. 13, 865. It is a miracle if you find a few grateful ones. The greatest men deserve ingratitude. Examples: Moses, David, Themistocles, Cicero 2c. 12, 1917. God showers us with so many and great benefits, and yet we, as people full of unbelief, are neither grateful to him for them, nor do we believe that God does them. 4, 1620. Only those are truly grateful who receive God's gifts with joy and are glad in the giver. 4, 1810.
Gratitude. We should learn gratitude from the Samaritan and follow his example, so that we are not found ungrateful to God and man. 13, 2353.
give thanks. Every person should thank God daily, yes, every moment for all his goodness, as often as he eats, drinks, sees, hears, smells, walks, stands 2c. 5, 1182. 5, 1182. It pleases Christ, where one recognizes his gifts and thanks him for it, and gives his blessing to it, that it reaches further than the great wealth of the unbelievers. 11, 1388. This should be the joy and delight of a Christian heart, that he may see many people come to grace and praise and thank God with him. 12, 946. It can be good that it is the one who gives thanks and since it is good that one had the least trust and hope. 13, 2355. It should not be forgotten that one gave thanks to God that we have become rich in all things, because over the word we also have prayer 2c. 12, 903 f. It is art and of the Holy Spirit to give thanks from the heart. 5, 1072. We can do no greater or better work against God, nor show more noble service, than to give thanks to Him. 5, 1184. This is the true virtue and highest service of Christians, that they give thanks to God with all their heart. 5, 1070. Only he gives thanks to the Lord with all his heart who neither exalts himself in good days, nor grumbles against God in adversity. 4, 679 f. Giving thanks and praise is with God and man.
the best way to win goodwill. 4, 344.
Thank Offering. There is no better outward service and work than the sacrifice of thanksgiving, that we preach, hear, honor and promote God's word with all our heart to the praise and glory of His grace. 12, 938. One should give 2c. to the common box, hospitals, poor priests, so that it is a thanksgiving and thank-offering, not a merit-offering, as in the papacy. 7, 1534.
Thanksgiving. We Christians should receive the gifts from God Almighty with reverence and thanksgiving, and not run to the table as swine to the trough. 9, 1761. God demands nothing from us for all His gifts and benefits, except that we recognize that they are His goods and enjoy them with thanksgiving. 22, 109. Christ teaches that we need what God gives us, however little it is, and accept it with thanksgiving, knowing that Christ also wants to bless it. 11, 1388.
Darius. There is a glorious order that Darius issued because of the god Daniel. 14, 1084.
represent. As a sign of redemption from Egypt, God commanded the firstborn male, among cattle and men, to be presented and sacrificed in the temple; this has now been abolished. 13, 214. The law of presentation and sacrifice was a hard and severe law. When the six weeks were up, the mother had to bring her first son to Jerusalem to the temple 2c. 13, 2657.
David. By God's promise, David has a house built by God that will have heirs forever. 20, 1921. As the house of David remained and shone until Herod, so it must remain and shine forever in Herod's time and after Herod. 20, 1919. At the time Christ was born, both the kingdom and the priesthood were lost, and the house of David and the kingdom were indeed a dead tribe. 6, 232. David's house cannot be eternal, unless the Son of David, Messiah, came when the scepter of Judah fell in the time of Herod, and sat on David's throne, and became the Lord of the world. 20, 1928 f. The eternal house of David is nowhere to be found where the scepter before the Messiah and the Messiah after the scepter are not placed side by side and put together that Messiah came when the scepter fell away. 20, 1923 f. Through the Messiah the house of David shall shine not only over Judah and Israel, but also over the Gentiles or other nations. 20, 1920 David's house and throne
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He stands firm and has a son on it forever, who will never die nor let die all those who are in his kingdom 2c. 20, 2023. To the kingdom and the throne of David belong all of us Gentiles, who have accepted and still accept such a Messiah and Son of David for a king in faith. 20, 2024. The Son of David, Jesus Christ, is also our king and messt a, and we boast of his kingdom and people as well as David himself and all the children of Israel and Abraham. 20, 2025. David comes closest to Moses in speech and wisdom, and is outwardly lovely and graceful. 4, 1804. David had a very clear and complete knowledge of Christ, that he would die and rise again. 4, 989. Christ, David's son, is almighty, eternal God, for there is the name Jehovah. 3, 658. If the devil and death should lie at the feet of the Son of David, that he should be their Lord, it must follow that a divine power and omnipotence is in him. 13, 2419. The prophet Isaiah indicates that Christ was to be born of the tribe of Jesse, therefore His mother must be of the tribe and blood of David. 13, 1115. Whoever believes that Jesus, born of the virgin Mary, is the true Messiah, has already confessed, sealed and proved that his mother must be of the tribe of David, as well and certainly as Joseph, her bridegroom. 20, 2063. All prophets agree with each other that the pious and righteous king should come from the tribe of David. 6, 858. All the prophets prophesied about David that his kingdom would be established, as the angel of Mary also proclaimed. 11, 2344. David dies and leaves his throne to his son Solomon, who also dies, and so on until the infant Jesus. He takes David's seat and reigns forever. 13, 1118. There was always someone on the throne of David, whom God had chosen and appointed, until Christ came 2c. 14, 1682. David's seed last became the son of the pure virgin Mary. 3, 665. The prophets and Psalms have taken before them the saying 2 Sam. 7, which says of David's seed after his death, and the saying 1 Chron. 23 and 29, which says of Solomon. 20, 1922. David's "righteous seed" is said to have two natures: a human one, from David, and a divine one, which he had from eternity from the Father. 3, 658. That so great a man as David fell is done for an example to us, that we may have comfort when we fall. 5, 478. We see that David, in view of all his impurity and in his extraordinary sin of the flesh, did not
flees from God. 5, 494. In David we see a glorious example of the goodness and mercy of God, who is willing to forgive sins and make us righteous. 5, 478. David is a hero and miracle man, who breaks through and lets God rule, who is his Lord. 5, 838. David is the crown of all princes. 3, 1000. David is the greatest ruler of all, and the most learned, greatest king of the earth, yet he calls Christ, who is his Son, his Lord. 13, 2418. David with his descendants is the ruler of the fourth millennium until Christ, his son and heir, who is the ruler from eternity to eternity. 14, 609. Jechaniah was as it were the end of David's kingdom, and yet he had to be preserved in order to spread the future kingdom of Christ over the whole world. 14, 1682. David does not say Ps. 44, 7. that he has no bow, no sword and no people, but that he does not trust in them. 3, 1516. David and Paul speak sweetly, clearly and brightly from one mouth, even though they lived 1100 years from each other. 3, 656. All the tragedies of the Greeks are nothing compared to the history of David. 22, 1419. 1427.
away. "Davonthun" means to set and force out something other than what the words teach. 3, 1670.
Deborah. Deborah was a wise and godly matron and was considered a grandmother in the house. 2, 946, It is believed that Deborah was a very wise matron and prophetess, full of the Holy Spirit, who will have reproached Jacob about many things. 2, 949.
Decalogue. The Decalogue is a confession of the good that God does to us and a confession of the evil that we do against God. 22, 1976.
Decius. About the governor of the Roman emperor Decius, who became not only a Christian but also a martyr through the steadfastness of three young men. 9, 1562.
cover. Christ wants and commands us to cover other people's sins, yes, much more he does it himself and is sent to do it. 11, 1240. If your brother is a sinner, cover his sin and pray for him. If you cover his sin, you are not a child of the merciful Father. 11, 1281.
Decretals. The pope does not rule with the gospel or God's word, but has also made a new law and an alcoran, namely his Decretals, and does the same with the excommunication. 20, 2147. The Decretals contain judicial and secular matters, of the church they contain nothing. 22, 983. The Decretals are the law of the pope and govern the church.
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But the decree is no longer respected. 22, 1482. The pope wanted his decretal to be equal to the writings of the evangelists and apostles; he wants to be lord over all goods and churches, over all lords. 22, 984. In the Decretals, the pope triumphs like a victor: We have the power to command and to conclude, the others should and must be obedient to us. 22, 985. The pope's decree says: "Let the right be allowed to drive away violence by force; thus he makes people live and remain in vain envy and hatred. 19, 1152. In place of Christ, the pope, the idol of lies and all error, reigns over us and has superfluously fulfilled and accomplished what he promised in the beginning of the Decretals. 19, 1074. Satan betrayed himself against his will by telling the truth in the beginning of the Decretals, that he wanted to change Christ's priesthood 2c. 19, 1073 f. The Decretals are un-Christian, contrary to Christ, described as the result of the influence of the evil spirit; that is why Luther burned them with a cheerful courage. 15, 1551: Pabst's decree, the book of mud and the devil's deception, which is supposed to interpret the Scriptures, and yet in the same no saying agrees with the other. 11, 2335. In the decree the pope says: I, pope of Rome, by divine, eternal providence a lord over all Christendom. 7, 1319. All jurists should burn the Decretals and Observance with the pope, because there are only commandments against God in them; also: he has power over God's word. 7, 1155. Godly jurists should be frightened when they read the Decretals, because they are all terrifying blasphemies and exaltations over everything that is called God. 6, 647. If one wanted to reform the Decretals, the guts, the head and the tail would have to be cut off. 6, 647.
Decrees. The pope's decrees and canons teach only that one should confess, do enough, be obedient to the pope and keep the monks' rule; they are silent about the promise of the Gospel. 2, 1890. The papal decrees hardly deal with anything other than dignity, authority, prerogatives, which strongly reeks of ambition, of which the father has ordered nothing. 4, 269. In the Pope's Decrees and Decretals there is nothing about the faith of Christ, but everything about his majesty, authority and rule over churches, concilia, emperors and kings. 2c. 17, 1091. In the decrees, the pope attributes to himself the dominion over all heavenly and earthly things. 4, 661. In the decrees, decretals 2c. is hardly found.
something other than avarice, fraud and tyranny. 4, 766. The decrees by which the supremacy of the Roman church is proved, have arisen in the last 400 years, and against them are the histories of 1100 years. 18, 795. The decrees of the pope are full of useless commandments of food and drink, clothes, since one commandment has made ten, even a hundred and a thousand or a hundred thousand other commandments. 7, 1135. In the decrees one finds how the papists adorn their doings, that they have the most beautiful ceremonies, organs, bells, church order and other splendor. 7, 1196. It is not a decree in the pope's right, it is a pestilence, famine or sword or riot. 7, 1309. Insofar as the pope demands that his decrees be held as necessary for salvation, he is the Antichrist and governor of Satan. 9, 534 f. Pabst's decrees, statutes and laws are damnable, accursed and diabolical statutes 2c., because they blaspheme grace, pervert the gospel 2c. 9, 534. Gratianus is the collector of the decrees. 14, 696. Gratian, who has collected the decree, starts in the first with a saying of the Scripture from the office of a bishop, then he concludes with prebends, consecrations, tithes, oils, smearing 2c. 22, 986. The Pabst's decree should be kept as a testimony on the libraire, so that one can see how the popes and some conciliarities along with other teachers have been foolish and mistaken. 16, 2299. When Luther read the decree Si Papa, he thought it was a vain word, like the Donatio Constantini, and impossible that a pope should accept it. 17, 1043. The decree states that Emperor Louis, Carl the Great's nephew, has given the pope power over all kingdoms and lands. The Pabst's chancellery is a cesspool of lies. 22, 987. In the decree the pope only argues alone, but in the decree he triumphs. It is written more than a thousand times in spiritual law that the pope may not be judged by anyone. 22, 985. Often in the decrees an article from Scripture is proved with beautiful sayings, but then the master argues against it and says: The Roman Church has decided otherwise. 22, 985. In a canon of the decree it says: Even if the pope led innumerable souls into the hellish fire, one should not ask: Why do you do this? 22, 984 f. The pope says: If one believed and kept all four evangelists and did not keep his decree, he would be damned and would be in vain for believing in Christ. 22, 984. Luther wanted many of them to read the decree, so that they would see the great impiety of being godless.
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Nature and wickedness of the pope and his church. 22, 984. Gratian, who forged the decree, places everything in the will and favor of the pope. 22, 984. The decree is not confirmed by the pope, and yet the pope follows it in what is for him. 22, 983. In the pope's decree are two cuncta in which the pope has let himself be noted and proven as an anti-Christian. 22, 984.
Delitsch. Luther asks Spalatin to help Sebastian Delitsch to the completed parish in Schilda. 21b, 2450 f.
Dolphins. Dogs, horses, and dolphins are human lovers, have a desire and love for humans, and are happy to serve them. 12, 129.
Demosthenes. Demosthenes, broken by hardships, said that he would rather die than rejoin the regiment 2c. 5, 1413. 5, 1413. Demosthenes said: If two paths were presented to him, one leading to hell, the other leading to the government of the state, he would rather go the one leading to death and hell. 4, 1906. 1917. Demosthenes, having expended all wisdom in vain, said that wisdom was of no use. 5, 1518. Demosthenes answered one who asked him how one should speak rightly: So that you speak nothing but that you can and understand well. 1, 1380; 5, 1575. Demosthenes wanted to govern the Athenian state according to his advice; but God hates hopeful advice, and did it quite differently. 4, 1916.
Humility. Humility is the Christian virtue, according to which we remain kind to the brethren who are weak, sinners and wretched, even less than they are 2c. 7, 141. Humility is a mind and will toward low and despised things. 7, 1394. Humility is to do nothing else with all one's goods than to serve the wicked according to the example of Christ, not to presume anything, but to humble oneself in everything. 12, 1772. Humility is that each one considers himself the least, and the other higher than himself. 12, 386. Humility is the highest virtue of all, and no one respects and boasts himself humble, except he who is the most arrogant. 7, 1392 f. Nothing can please God unless it is done in humility. 4, 418. God the Lord asks nothing of all virtues, not even of the very highest, if humility is not included. 13, 2301. That is humility, that I think nothing of myself, but much of others. He who thinks much of himself, as if he were learned, beautiful, rich, pious, that is called hopefulness. 13, 832. Humility is not an arbitrary work that is at your pleasure to do or not to do, but God wills it.
have it earnestly from you. 12, 678. Where the virtue of humility does not exist, God cannot be pleased or gracious. 13, 828. God rules it with his saints in such a way that they nevertheless always carry sin by the neck, so that they remain in fear and humility and do not become too sure and presumptuous. 3, 1839. We are to remain in humility and be moderate in our giving, not judging others or oppressing them, but remaining in our calling. 4, 2071. The apostle exhorts both those who are in the preaching ministry and other Christians to remain in their profession and ministry, and to conduct it with humility, gladly obeying and serving others. 12, 679. We are to walk in the holy Scriptures with the highest humility, and pray that Christ will give us the spirit of humility; otherwise it is done for us. 6, 459. The fine, honest manners of humility, reverence and courtesy should be held up especially to the youth, and they should be accustomed to them. 1, 1635. The hypocrites despise the works of humility, courtesy and respect as bad and mean, as the renegade boy Witzel did. 1, 1630. Through heartfelt humility, one can gain blessings and fame with God and man, whereas God and man are hostile to the hopeful. 2, 1393. Right humility is not only by heart before men, but from the heart for God's sake, out of fear of God and recognition of his unworthiness and weakness. 12, 686. The world is deceived by nothing so much as by fictitious humility. The gray skirt, the limp rope, barefoot shoes, hanging one's head, humble words, stooping, bowing 2c., that does it. 7, 141. It is impossible that humility can do evil, but it is useful and pleasant for everyone. 12, 683. The example of humility in Joseph in such great glory is far more glorious than the example of his patience in the cross and suffering. 2, 1395/ Only with the Christians is there humility; the unbelievers fall into hope and go to the ground over it. 13, 2304/ Let the example of the humility of the Virgin Mary be an example to us, even though we are beautiful, learned, reasonable, rich and strong, that we do not rise up 2c. 13, 2739.
humble. If you want God to be your friend and you want it to be good for you, be humble. 9, 1317. He who is humble wins the heart of God and man, so that God and all his angels and then the people smile at him. 13, 2392 f. If anyone has gifts, be it art, beauty, health, power or dominion, let him remember to be humble and not to despise anyone. 13, 2306. Our
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Lord God cannot refrain from it: what is humble, he will intercede with his grace and mercy, and all that he has. 13, 898. A humble man will not defy anyone, will not strive and throb, and will have a gentle heart even against his enemies; therefore he will find favor both with God and with men. 12, 686. This is a fine house, village, town and school, where children behave humbly toward their parents, students toward their teachers, young journeymen toward old people. 9, 1313. If you will be humble in your heart towards the brothers and housemates, no one will despise the other, no one will judge, no one will strive to be higher. 7, 141. What this verse: "I thank thee that thou hast humbled me, but also help me again," contains all in itself. 5, 1238.
humble. In order that we may be humbled, God sends pestilence, famine, the sword, 2c. so that when we are thus defeated, we may hope for his help. 5, 610. Humbling oneself is the greatest sacrifice, because it kills the old man. 4, 1605. One should not humble oneself for the sake of the people; if the emperors, kings 2c. do not like our doctrine, I, as a Christian or preacher, should not yield or give way in doctrine. 7, 1083 f.
Denarius. Denarius, which is sometimes translated as pfennig, sometimes as groschen, is an old Roman coin that was worth half a place quarter of a guilder. 13, 956.
Dene. Tilo Dene, mayor in Wittenberg, is suffering. 15, 2507.
Thinking Notes. Luther's memo on things to be done during the visitation. 21a, 1315. Memorandum on a possible concern to be raised. 21b, 3218 ff.
Deposition. Deposition is a work of the law that teaches us to know ourselves, who and how we are, and to humble ourselves both before God and man. 22, 1526.
Deposition. Our deposition is only a figure and image of human life in all kinds of misfortunes, plagues and chastisements. 22, 1526.
Deucalion. The poets fable of Deucalion that he has awakened people from stones. 1, 589. The fable of Deucalion is taken from the story of the Flood. 1, 687.
Deuteronomy. Deuteronomy means: the other law. 3, 1376. Deuteronomy is a short epitome of the books of Moses and a summa of the whole law. 3, 1377. Deuteronomy can properly be called an exceedingly rich and quite excellent interpretation of the holy ten commandments. 3, 1377. Deuteronomy is an exceedingly rich and excellent interpretation of the holy ten commandments.
very clear explanation of the ten commandments. 3, 1422. Deuteronomy is an extensive explanation of the ten commandments. 3, 1641. There is nothing in the whole field of life that is not ordered in Deuteronomy in the wisest and cheapest way. 3, 1379. Deuteronomy was not written more than two months before Moses died. 3, 1642.
German. Luther asks Spalatin for good German expressions for passages in the books of Moses. 21a, 460 f. It is obvious that the papists speak German from Luther's interpreting and learning German, and steal his language, but do not thank him for it. 19, 969. Whoever wants to speak German must not use the Hebrew words, but see to it that he grasps the meaning and expresses it as the German man speaks. 4, 130. Emser confessed that Luther's German was sweet and good, and saw that he could not make it better; he took Luther's New Testament, added his name 2c. to it, and sold it as his own. 19, 971. The German nation has always been considered the most praiseworthy. 1, 660. Luther holds that the German nation was formerly called Hermannia, not Germania. 14, 726. The pope has made a mockery of the emperors and princes along with the entire German nation, has used them for murder, war, robbery, and all kinds of evil. 2c. 18, 1522. Our German nation is a wild, savage people, almost half devils, half men. 20, 2109. Luther says: "I worry and must worry that our German country will one day be like Jerusalem. 14, 388.
Germans. The Germans took their name from God, whom they called "Deud" or "Död," just as their descendants called themselves "Gottos" (Gothen) from "God. 14, 729. We Germans have called God from time immemorial after the little word "Gut" (good), more subtle and more refined than any other language. 10, 36. Some think that we Germans are descended from the Galatians, and this assumption is perhaps not without reason, for our character is not unlike that of the Galatians. 9, 73. The Germans were like the giants in the past, but now we are like the pygmies or dwarfs compared to them. 22, 1620. The reason for the longevity of the Germans with such great drunkenness seems to Luther to be that when one drank to the other, he always said: God bless you. 22, 1942. The Germans are dainty people in their language, especially when they speak of what is thrown out by the natural course. 7, 256. The Germans have a lot of Hebrew words in their language. 2, 1936. We Germans are
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In the first beginning we are exceedingly heated, but as soon as the heat of the first excitement has passed, we soon become all too lax. 9, 73. The Germans are well satisfied that they have been freed from the pope, officials and other laws, but they do not think about how they would serve Christ. 2c. 8, 237. God has now graciously visited us Germans and given us the finest, most learned young men, adorned with languages and all art 2c. 10, 463. God has revealed to us Germans his divine word and the irrefutable truth before other nations. The art of printing was first invented in the German country. 15, 1675. We find today among our Germans, instead of favor, the bitterest hatred for having brought them the gospel of eternal blessedness. 9, 510. You Germans must not think that you will have the treasure of God's word and grace forever, for ingratitude and contempt will not let it remain. 10, 464. The shameful contempt of the Gospel will not pass unpunished at the Germans. 18, 1351. The Germans are a wild, rough, raging people, with whom it is not easy to do anything, unless it is the greatest need. 10, 230. There is such a naughty and wild people among us Germans and Christians, the like of which can hardly be found in the world. That is why we are not raised well in our youth. 11, 2324 f. We Germans have such a disgraceful people, who make the preachers suffer need and hunger. 10, 25 We Germans are such fellows: what is new, we notice and cling to it like fools, and whoever resists us only makes us madder about it. 20, 768. Every nation has its particular faults; the Germans are addicted to novelty, the Welsh are presumptuous 2c. 9, 253. We Germans are accused of the error that we find novelty addicted, start many things, continue in none and stop. 5, 1501. The Germans are nowadays generally the monkeys of all nations, since they dress in the manner of all nations 2c. 14, 1614. No virtue has praised us Germans so highly and elevated and held us so high until now than that we have been considered faithful, truthful, consistent people. 5, 880. We Germans still have a shred of the old virtue that we are nevertheless a little ashamed of lying and do not like to be called liars. 5, 880. Among the Germans, it is still the case that no worse, more abominable scold can be spoken or heard than when someone is called a liar. 5, 880. A donkey loaded with money can do anything, as the pagan Cornelius Tacitus writes of the Germans: We have taught them to take money. 22, 522.
The Romans write of the German women that in the past they fought and fought in the field as well as the men. 20, 2179. Tacitus tells of the Germans' behavior and character, how they go together, help each other consume what they have; then they go from one to the other. 22, 1469 We Germans are drowned in the shameful vice of indulgence. 9, 1255. Germans are blamed, and not without reason, for being accustomed to feasting and being full. 12, 594. The Germans drink themselves drunk and full. 3, 182. We Germans have especially the cry of drunkenness in other countries. 3, 184. The Germans' plague is eating and drinking. 16, 2299. The Germans, Bohemians and Poles consume everything with food and drink. 22, 1613. Because God has so abundantly given us Germans the light of the Gospel out of great grace, we should also mend our ways in the piece of gluttony in honor of God. 12, 596. In the play, other nations, especially Welschland, have a great hope and defiance against us, that they call us the full Germans. 12, 597. Because we Germans do not think about how we can become free from sin, but remain slaves to sin, we will be expelled and lose the gospel and freedom. 8, 237. Those in Rome consider the whole world to be geese and ducks, especially us Germans, and laugh that they can fool us in God's name. 16, 2055. We Germans have to pour our gold and silver into foreign countries, make all the world rich and remain beggars ourselves. 10, 915. The popes have always misused the simplicity of the Germans for their arrogance and tyranny and call us mad Germans who let themselves be fooled as they please. 10, 343. We Germans have the name of the Roman Empire, but the pope has our goods, honor, body, life, soul and everything we have. 10, 344. Among the Germans, this usage is that, where one makes wills, they are wont to have seven witnesses. 1, 1476. The Germans insist and defy their power and authority when one is to march against the Turk, and thus make an idol out of their power. 3, 1778. With us Germans, no one does wrong, everyone does right; they all want their actions to be considered praiseworthy and honest. 5, 884. We Germans are gourmands, gluttons and drunkards, whose one person consumes so much food and drink in one day that a hundred Egyptians could have helped themselves to the necessities. 2, 1809.
Teutonic Knights. The Order of the Teutonic Knights must wield the secular sword and be secular, and at the same time should also be spiritual.
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and keep the vows of the other monks. 19, 1730. The Teutonic Order is provided with temporal food, so that the property can be distributed among the masters, and there is no worry about the belly, as there is with the mendicant monks. 19, 1731.
Germany. Germany is powerful enough in strength and people, but it lacks a good head and ruler. 22, 1617. If Germany had only one lord, it could not be won. 22, 1623. Germany has enough men,' weapons and horses, but it lacks men of understanding 2c. 6, 252. The peoples of Germany are all simpler and more devoted to truth than the French, Italians, Spaniards, English, which even the manner of speech indicates 2c. 22, 1625. Tacitus praises Germany for its constancy and fidelity, especially for its chastity and marital fidelity, "wherein it distinguished itself above all nations. 22, 1612. Germany has always been the best nation; but it will go to her like Troy, and one will say: Germany has been. It is over. 22, 1600. All that Germany has that is good, let it not be attributed to its power, virtue or piety, nor to its wisdom, but to the Christians. 2, 1235. We say: All of Germany is now Christian, therefore the old pagan way is no longer in it, although the lesser part are true Christians. 12, 313. Germany has never had the light of truth or the doctrine of the Gospel so bright and pure since the time of the apostles as now. 12, 2045 f. Germany has never had finer, more understanding and learned people than now; but the people have never been more wicked than now. 1, 1307. God is seeking Germany home at this time out of special grace with his word; we, however, in both parts, oppose it very badly. 13, 2298 f. Due to the lack of skilled people, Italy and Hungary have been ruined in our time, and it seems that the same will happen to Germany. 6, 311. That out of God's mercy the light of the gospel has also risen over Germany flows from the promise of Japheth. 1, 655. God has raised us up out of the dust and mire, and set us beside the princes of His people, so that through our preaching ministry Germany may join God's kingdom. 1, 1102. In our time, many people in Germany began to do good, but when upheavals, revolts and heretics came, they fell away again. 7, 1821. In Germany, people want to tire of the service of preaching about the suffering of Christ, but the punishment will not be used for long. 13, 333.
country is always looking for something new. When the gospel came, everyone ran for it eagerly, but since the gospel has penetrated, we are weary of it. 5, 1532. Unhappiness, misery and distress will overtake Germany because of all kinds of sins, especially because of ingratitude against the dear word of God. 2c. 22, 1616: How lax and slothful people in Germany are against the gospel. 16, 92. Luther fears that Germany will soon be afflicted and horribly punished because of ingratitude, contempt and blasphemy against the dear Word. L2, 117. It would be no wonder that Germany would have long since perished or been ruined by the hellish, damned forgetfulness and contempt of the great grace of God. 12, 942 f. How princes and Abel, citizens and peasants in Germany behave ungratefully against the gospel. 12, 943. The enemies of the word will turn Germany around, that it will go over and over and lie in ashes, when we are now carried away. 22, 201. Germany, which, praise God, now has the gospel, may see to it that it does not also go like the Jews, as it is already too much inclined to do. 11, 1484. Luther almost despaired of Germany, after it had accepted among its household gods the true Turks: avarice, usury, tyranny, discord, disloyalty 2c. 21b, 2664 ff. In our times, when the Turkish armies are to devastate Germany, everything must first be filled with usury, with disloyalty, wickedness, treacherousness and persecution. 2, 880. God spares Germany now, so that he does not subject it to the Turks and other enemies, so that his word may help, which is nowhere spoken so purely and loudly. 6, 774. What the triumphant cry about the emperor's arrival in Germany: "The Savior is coming! is all about, namely, Germany's ruin. 21a, 1406 f. The ingratitude against the grace of God is so great, the sins and vices so terrible, that it is not to be believed that God will finally spare Germany. 17, 1446 f. Let us at least weep and pray for our and Germany's sins, and humble our souls before God by doing our ministry with all our might 2c. 17, 1447. Germany has become deaf, she is blind, she has an obdurate heart, so that we cannot hope where there is nothing to hope for. 17, 1447. Since Germany is now ripe to suffer the deserved punishments, we are reminded by the word, so that at least some of them will mend their ways 2c. 14, 980. Since the popes stubbornly hold on to their ungodliness and distribute it with inhuman cruelty, we are reminded by the Word that at least some of them will mend their ways 2c.
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God will soon punish all of Germany with desolation. 14, 1011. Today, Germany also sins horribly because of the manifold persecution of the Word and its servants. 13, 2287. God will come behind Germany and the Germans as he came behind Jerusalem and the Jews. 13, 2299. Luther says: The punishment will go over Germany when I have laid the head, because already now, while I am still alive, I have to see and hear many shameful things 2c. 1, 882. Because neither the police nor the house regiment is going right, because many a trick and injustice and so much avarice are going on, God will be forced to punish Germany. 1, 511. Germany will be punished, because now there is almost no fear of God anymore, and shame and vice increase daily, so that also false teachers are added. 1, 253. If the churches in Germany will continue to abuse the gospel, God will choose another nation that is more grateful. 6, 1102. What punishment will Germany have to face, which not only forgets God, but also despises Him, incites to anger, persecutes and abhors Him! 6, 271. Jerusalem, the whole Jewish nation, Babylon, Rome have been devastated because of contempt for the word of God; the same will happen to Germany. 6, 57. The whole of Germany is, as it were, a desert, in which there are no polite customs, no care for the education of the youth, the laws, discipline 2c. have fallen away. 5, 1555. Germany is unhappy because the schools are so desolate. 5, 1643. It is to be feared that Germany will one day fare like Rome and Jerusalem, for the sake of our ingratitude and the bishops', priests', and 2c. Wüthens' sake. 5, 1045. Luther fears that a particularly severe plague will soon befall Germany because of its ingratitude against the Gospel. 5, 1058. A great plague will befall Germany because of its impenitence. 3, 1752. The pope has taken all the countries with cardinals and bishops. Germany is even imprisoned with bishops, because one counts well in some forty bishoprics 2c. 22, 912. Luther says: "I am surprised that Germany, which is half, if not more, spiritual, still has one penny before the unspeakable, innumerable Roman thieves and robbers. 18, 1008. Aeneas Sylvius claimed that it was right and not tyranny, whatever the pope raged in Germany, because this owed the Roman see the imperial rule. 18, 460. The pope is so fond of Germany that he demands the emperor from Hispania and then crowns him without the presence of the German princes. 16,
923 f. The godless bishops and princes are also shouting about us today, saying that we are making Germany go astray and throwing it over a heap. But they shall be their own prophets. 13, 2059. Some think that more than three times hundred thousand florins come annually from Germany to Rome, in vain and for nothing. 10, 285. At a fair in Frankfurt, so much money is brought from Germany that one is surprised that there is still a heller in Germany. 10, 915. That they sin against the Holy Spirit out of malice, not out of ignorance, this sin also presses Germany today, because the adversaries condemn our teachings against better knowledge. 6, 42. One sees and learns how our tyrants, bishops and clergy are so restless, and would gladly drown Germany in blood for the sake of the Gospel. 5, 956 f. Since we nowadays threaten the princes and Germany with the imminent fall, no one believes it, but we are laughed at 2c. 6, 297. Secular princes in Germany are not satisfied with the obedience that their subjects serve them with body and goods, but also want them to believe as they please. 13, 970. Luther says: A plague must overtake Germany, the princes and lords owe God a foolishness, there will be a great shedding of blood. 13, 1348. This is the regime in Germany and Spain today, that the princes, who are considered the wisest, direct and carry out everything for their own benefit. 5, 1555. Kings, princes and lords in Germany call God's word, our doctrine, not heresy, but novelty and inconvenience. 5, 824. Kings, princes and lords in Germany must confess that our teaching is God's word, and can only speak against it, that it was not started by them. 5, 824. How bad things are in Germany through the fault of the princes and overlords, who have let everything fall apart in such a way that they now cannot defend themselves, even if they would like to. 5, 717. In Germany, the gospel is openly persecuted, even in places where it is known and freely confessed that it is the word of God. 7, 1238. It already goes over our Germany, since they do not want to accept the gospel, and in addition they persecute it, that they have all corners full of reds, swarmers and rebaptizers. 7, 599. We see what damage the heretics have done to the church in Germany in these years, so that there are few who learn the holy Scriptures purely and correctly. 6, 90. Germany has had more freedom than other kingdoms and countries, such as France and Spain,
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Italy 2c.; but now the protection and servitude breaks in with force. 2, 1810. Such epicureans and God despisers, who do not want to have God, are now tearing in publicly, also in Germany, as it had torn in Welschland before. 5, 849. The Curtisans and Landsknechte have seen and learned the contempt of God in Rome and in the French country, and brought it into Germany. 5, 849. It happens in Germany that one prince hinders another, one nobleman another, one city another, and all together one hinders the other to be righteous. 5, 716. The eternal thirst will remain Germany's plague (I am worried) until the last day. 5, 877. It will come to pass in Germany one day that the many fairs and the great opulence with the excessive building, clothing, food 2c. will be put down. 2, 1806. Drinking and eating is exceedingly mean in Germany. 9, 710. There is still a small part left in Germany that is untainted by the vice of drinking, that is children, virgins and women, who still have a little shyness about it. 12, 698. Germany is a poor, punished and plagued country with the devil of drinking, and even drowned in this vice. 12, 598. Unfortunately, not only the court in Saxony, but all of Germany is plagued with the vice of booze; it is an evil old custom 2c. 17, 1365. Almost all large trading cities in Germany are notorious for adultery, usury, gluttony, gluttony, boozing 2c., as well as lying and deception. 1, 1314. Fever is a medicine in Germany, because the Germans eat and drink themselves to death if it were not for the fever, which makes them more moderate. 22, 1295. In Germany, the youth is impudent and wild and does not want to be drawn; the old are afflicted with avarice, usury and many other sins that cannot be told. 1, 1636. In Germany, some cities are now infamous and disreputable because of great usury. 1, 1218. In Germany, it is now common among the nobility and the lesser people that fornicating is not considered a sin, but a pastime, a joke and a scandal. 1, 1226. God is now keeping peace in Germany with a perfect power, because the nobility is disobedient to the authorities and robbery, the subjects unfaithful to the lords. 5, 1188. Today in Germany, many poor priests and church servants are dying of hunger, and the poor Christ is suffering from hunger and is being martyred to death. 1, 1218.
Interpretations. Secret interpretations do not hold the sting, nor should they be the reason we rely on**.** 3, 696. before
Those who want to study the Scriptures and become preachers should beware of spiritual interpretations or allegories. 3, 691. One should not make a spiritual interpretation where there is no necessity, but let the word remain external and physical. 3, 636. Luther is not inclined to follow spiritual interpretations where he can have the letter. 4, 401. One must not play with secret interpretations in Scripture unless the secret interpretation is forced by other passages of Scripture. 4, 1124. Whoever wants to lead secret interpretations, let him see to it that he interprets them on faith, that they rhyme with faith. 3, 692. Spiritual interpretation must rhyme with faith or be similar to faith. 3, 488 f. It is nice when the foundation has already been laid in a reliable way and the matter has otherwise been firmly proven, that one still adds a spiritual interpretation. 9, 669. The spiritual interpretations do not provide firm proofs in theology, but decorate and explain a thing as it were as a painting. 9, 568 f. Where there is no clear scripture, the interpretation is the best, since the parables rhyme best, but in such a way that the figure is corporeal, the interpretation spiritual. 12, 1456. The spiritual interpretations are nothing at all related to the works. 14, 2047 f. With every spiritual interpretation, it must be stated that it must be in accordance with faith, that is, that it refers to faith or the office of the Word. 14, 2047. 14, 2047. Since Luther came to know Christ a little through the epistle to the Romans, he saw that spiritual interpretations were nothing; not what Christ means, but what he is. 22, 1343. The devil has brought about a great deal of seductive interpretation in the spiritual law and through the school teachers, as when the papists interpret the pope by the sun, the emperor by the moon. 12, 1456.
Devay. Luther recommends Matthias Devay, a clergyman who had fled from Hungary, to the chancellor Sebastian Heller. 21b, 2816 f. Luther writes to the clergy at Eperies (Hungary) that Matthias Devay had not caught the teaching of the Sacramentirans in Wittenberg. 21b, 2970 f.
Dialectics. Dialectics finely shows the way how one should speak properly and correctly of things, from where one should take it and what is right or wrong, actually and certainly recognize 2c. 22, 1533. 22, 1533. Dialectic is a useful exercise for the intellect of young people, but in Scripture, where only faith and enlightenment from above is necessary, all reason must be left out. 15, 2400. Without dialectics, neither teaching nor bis-
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The theology can not be putirt, at least not without the natural one, in which Zwingli is so unlearned that he can be compared to a donkey. 21a, 1120. For this reason, dialectics can be of no use to theology, but rather does harm, because theology uses the same grammatical words far differently than dialectics. 15, 2401. Dialectic is when one says a thing differently and clearly with short words; rhetoric, however, deals with persuasion and dissuasion. 22, 1532. When through dialectics the ground of a firm and certain proof exists, one does well to bring rhetoric to it as well 2c. 1, 1176.
Diana. In Ephesus there was an image of Diana, the idol, of which they fabled that it had divine power, that it heard and accepted prayers. 2, 673.
Diatribe. The Diatribe of Erasmus, or Treatise on the Free Will of Man. 18, 1600 ff. The Diatribe everywhere announces that it considers the Scriptures to be fables. 18, 1874. The Diatribe has declared that free will cannot will anything good, but it refutes itself and makes a mockery of itself by its interpretation of Scripture. 18, 1871 f. The diatribe is in distress and defeated by the parable of the potter, and only deals with it so that it may escape it. 18, 1872. The diatribe has left the matter undecided, so that you cannot know whether it speaks for free will, or whether it wants to be regarded as wanting to slip away from Paul 2c. 18, 1852 Luther uses this simile of the diatribe of Erasmus: It is as if filth or dung were carried in golden or silver vessels. 18, 1672. Paul answers the question of the diatribe: If we are not able to do anything, what is the use of so many commandments, threats and promises? "Through the law comes knowledge of sin." 18, 1931. The diatribe cites many parables, by which, according to its habit, it distracts a foolish reader to distant things and in the meantime has forgotten the main thing. 18, 1907 f. We speak of grace, of Christ and the evangelical fruits; the diatribe prattles on about natural things and makes a haze to the unintelligent reader. 18, 1907. From a commanding or obligatory word the diatribe infers: Something is commanded, therefore we can do it and do it, otherwise it would be commanded foolishly. 18, 1873. The diatribe sees in the Old and New Testaments almost nothing but laws and commandments by which men are trained to a good life. 18, 1807. Ezekiel indicates what is to be done; the
But Diatribe understands that this is done and done. 18, 1790. The diatribe has in truth the free will in the treatment of the holy scripture, in that the words must prove to it in one place an effort, in another the freedom. 18, 1789. The Diatribe makes words of the law out of the evangelical sayings of the prophets, by which the brokenhearted and afflicted are comforted. 18, 1787. The diatribe disputes what it has itself established, and yet has promised that it wants to demonstrate a certain effort of free will. 18, 1784. From commanding words the diatribe concludes: So man can do this, otherwise it would be commanded in vain. 18, 1782. The diatribe rejects itself, after its own fashion, and proves our case in one and the same article. 18, 1770 If the diatribe had respect, it would see clearly that the three opinions of free will have only one meaning, but it makes three different opinions out of them. 18, 1770. The diatribe is so entangled in the freeing of the will that it itself is held together with the free will in indissoluble bonds. 18, 1768. The diatribe makes no distinction between the preached and the hidden God, that is, between the word of God and God Himself. 18, 1795. Luther's answer to the Diatribe did nothing more than provoke the vipers, who, out of an angry spirit, gave birth to serpents upon serpents. 18, 1992: It is no longer necessary to refute the Diatribe, for no one can refute it more strongly than it refutes itself. 18, 1797.
Poetry. The poetry of the human heart is what Moses calls what man is able to do in his thoughts or with his reason and free will. 1, 483. The Scriptures call the sealing of the human heart evil and ungodly; the philosophers call it good, the sophists call it intact powers. 1, 579.
Thieves. God considers all men to be thieves, none excepted. 3, 1117. Before God, all are and are called thieves, who walk idly, not doing their work, so that they serve and give to their neighbor. 12, 923. Someone can be a thief and a miser in his own goods if he loves his own too much. 3, 1320. A thief who has stolen five guilders must go to the gallows; a rich citizen, peasant or nobleman who steals over 100 or 300 guilders a year at the market. 7, 1705. A thief who steals and is a bad boy cannot stand to be accused or to be called a thief, whether or not he has been accused.
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his own conscience says the same. 7, 2001 If one were to rebuke a thief, he would say, "You lie as a villain, for he has done it secretly and hopes that it will remain secret. 7, 2001.
Theft. Theft is the appropriation of another's property against the will and knowledge of its master. 3, 1315. The different types of theft are indicated. 3, 1315. Every break-off and damage that happens to the neighbor's good is theft, whether by buying, selling, working or unlawful trade. 3, 1121. Theft is more common in the world and more prevalent than murder and adultery. 3, 1120. It is said that theft is not punished so severely among any people as among the Germans and the English. France whips a great thief with rods 2c. 22, 1796.
Diedelhuber. Luther recommends Theobald Diedelhuber, who cannot stand the air in Saxony, to Erhard Schnepf for employment as a preacher in Würtemberg. 21b, 1969.
serve. To serve God is to do what God has commanded in His Word. 13, 1691. 2356. Serving God is nothing other than doing what God commands and acknowledging that this is the obedience due. 5, 162. To serve God means to do what God has commanded in His word, each in his own state, not what seems good to you, out of your own self-chosen devotion. 22, 130 f. There is no one in the world who cannot serve God, for the service of God is not in the work, but in the word and command of God. 13, 2358. When princes and lords, father and mother, rule well and wait for their office, all this is called serving God, for it is his will and command that he requires of us. 9, 884. Where a wife is subject to her husband, and one is faithful to the other, rule their house, and keep child and servants to discipline and honor, with the same they serve God. 13, 2358. Where any pious farmer or citizen and subject serves his lord, he also serves God, likewise a child or servant and maid in the house 2c. 9, 884. Where children honor their father and mother, they not only honor their parents, but honor and serve God, who has commanded and commanded such. 13, 2357. When servants and maids serve faithfully in the house and do diligently what they are commanded, they serve not only their masters and wives, but God in heaven 2c. 13, 2358. Let the young hearts be accustomed to respect God's word and command in their position and profession, so that they know what it means to serve God. 13, 2363. Whoever wants to serve God properly must do what God calls him to do, not what is good for him.
For to serve is to do what you are commanded. 13, 2404. If you want to serve God and do what he asks of you, love God and your neighbor. 13, 2404. Whoever wants to serve God should not crawl into a corner, become a monk or a hermit, but remain among the people and serve them with what he can. 13, 2406. A heart that is open to the neighbor and willing to serve the neighbor, God sets it up in such a way that there is no state in which it serves itself alone. 9, 1456. A life that serves others is only a life that is in love and does not seek honor. 9, 1456. When we have come to faith, this shall henceforth be our doing, because we live, to sweep out sin completely, and to serve one another through love. 9, 1249. Even though you are high and a great lord, you should still use your power to serve your neighbor. 9, 1089. God gives himself to you completely, becomes your gracious Lord and is gracious to you, serves you with all his goods, and what he has is all yours; why would you not do the same? 11, 1798. Christ, the King of honor above all kings, even the Son of God himself, makes himself equal to the worst sinners, serves them, so that he also dies for them. 12, 377. Christ serves with his body and life, so that he may pay for the sins of all the world. In this way the preachers should also learn to send themselves into their ministry; Christ's kingdom is not a worldly pond. 13, 1205. In Christ's kingdom, the greatest prince and lord is the one who lowers himself the lowest and serves the people the most diligently with his office, gifts and graces. 13, 1205. Whoever wants to know God, love God, worship God, serve God, must learn to know Christ, love Christ, worship Christ and serve Him. 13, 1287. Whoever wants to serve God must be found in the work of believing in the one whom God has sent. 7, 2220. One cannot serve God in any other way than by believing in him whom he has sent. Besides this, he will not reject the good works of the godly. 7, 2216. If thou wilt serve God, thou shalt believe those things which are invisible; thou shalt hope in those things which are spoiled. 2, 8. To serve the King Christ is to hear this King, and then to do in his name all that our profession or office requires. 5, 162. To serve Christ is to look upon him as our King and to hear him, and then to do what you have heard. 5, 163. To serve God is to put all one's trust in Christ the King and to rely on His help and support against death, sin and the devil. 5, 187. No one serves God other than through faith, which is pure and true.
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depends solely on his one mercy. 4, 861. We should serve the world and do it good, whether it repays good with evil. 3, 966. The monks and other teachers did not know what it is to serve God, otherwise they would not have asked to go to a monastery. 5, 162: God did not command that churches should be built in St. Jacob's or in Rome; he wants one to serve and help the other. 13, 858. Serving God does not consist in changing your clothes, in relying on your office in the world and in the household, and in hiding yourself in a monastery. 5, 160. The serving and worshipping of creatures should cease; otherwise one must not throw away the creatures for the sake of our abuse. 3, 1675.
Servants. The servants of the Word do not seek money or wealth in their teaching, nor do they seek power to rule, but focus their ministry on the Word alone. 7:80. The servants of the Word should not speak or do anything for the sake of money, favor or honor, as the world is forced to seek such things in its kingdom and also likes to seek them. 7, 80, Righteous ministers of the word never work without benefit, for they benefit either others who believe or themselves when others do not believe. 7, 84. Every prince, pastor or church servant, overlord or regent, even a schoolmaster should think that he is a servant. 2, 1397. The servants of the word should know that they do not labor in vain, although their labor is in vain with the ungrateful and despisers. 7, 84. Christ still now snatches from the devil's power through his servants on earth those who are imprisoned under death, sin and the accusation of the law 2c. 6, 144. How we come to become willing, obedient servants of God. 5, 990 f. The world repays Christ's best and most faithful servants very badly, persecutes, blasphemes, condemns and kills them as the worst, most shameful heretics and evil-doers 2c. 22, 281. Some ministers of the word are kept narrow enough, but almost all of them are so entertained with each other that they need more. 2, 1953. Where one does not want to nourish God's servants, nor help to keep his word, God finally makes the sack holeless and blows into it 2c. 14, 66. 14, 66. Those who want to be Christians and yet do not want to contribute to the entertainment of the servants of the word are hardly sinning today. 7, 82. Christ greatly praises those who entertain the ministers of the Word, for it is a great gift and a high honor if someone is worthy to receive a minister of the Word. 7, 83. It seems that the world has conspired to destroy the servants of the Word.
So great is the wickedness of the peasants, burghers and nobles everywhere. 6, 606. Among the ministers of the word, there is none who could administer his office without many infirmities. 5, 391. The disdain for the word is so vexing to the servants of the word that they sometimes, impatient, would rather be silent than see such disdain. 6, 798. By the word of absolution, the ministers of Christ make men fearless and sure that they fear nothing of death, of sin 2c. 6, 144. In the battle of Christ, a servant of the Word dares to take up the fight with ten thousand, to attack the whole papacy, the pope, the bishops, the princes 2c. 5, 368. 5, 368. A minister of the Word must give up his goods, honor, life, righteousness, wisdom and everything for the Word, so that he may first prove in himself what he teaches. 4, 1329. A servant of the word must be firm in faith when he is put into persecutions for the sake of the word, so that he does not give way to superiors or subordinates 2c. 4, 1126. A servant of the word must be a young child with the young children and become all things to all men, that he may win them all. 4, 624. With a servant of the word nothing is more corrupt than if he is another to the great and rich than to the lowly and poor. 4, 624. What the servants of the Word should learn from the young children and infants. 4, 624 f. Let a minister of the Word be fearful and humble, and strive to teach the Word simply, more by prayer than by the power of his endeavor. 4, 626. The ministers of the word are God's instruments and tools, who can neither receive nor give anything if he himself does not give and receive it. 4, 626. A very strong comfort is given to the ministers of the word, that they should be strong in spirit, because they are works of the fingers of God. 4, 639. In the eyes of the world, the ministers of the Word are the most despised, but in the eyes of God, greater princes than the princes of the world. 5, 469. Christ did not arm his servants, whom he sends out into all the world, with bodily weapons, but commands them to preach the word, enlightens and strengthens them by the Holy Spirit. 22, 311 f. We are to be sure that when we hear the word of God from the apostles and servants of Christ and receive it, it is just as much as when we hear and receive Christ. 7, 113. It is an inexpressibly glorious comfort of the servants of Christ in Match. 10, 32: Christ preaches from us in glory, but Christ is preached from us poor worms in the place of shame. 7, 102.
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The ministers of the word should stick to what is their office, that is, that they teach what belongs to the kingdom of heaven or eternal life. 7, 79. Christ allows the ministers of the gospel to live from the gospel, even with wife, children and family; only avarice, arrogance and indulgence are condemned. 7, 80.
Service. God's service is God's praise; it should be free at the table, in chambers, in cellars, on the ground, in the house, in the field, in all places, with all people, in all times. 12, 40. Where there is no gospel, it is impossible for God to be known, so it must also be impossible for God's love and praise and service to be there. 12, 40. God's service is not bound to one or two works, nor is it divided into one or two states, but into all states and all works. 11, 258. Christ has given himself completely to us with all his gifts and benefits; so we should also present ourselves to our brothers for service. 9, 1539. The whole world is full of God's service, for every man in his position has his work laid out for him, so that he should and can serve God daily. 9, 884. Slow service is not service, but quick service is double service. 1, 1710. The service of God should be done in such a way that the service is not divided, but is done willingly and from the heart. 11, 1615. Above all, God commands that one should hear Christ and accept the good gospel. This is the right, proper and pleasing service that we can do for God. 13, 2357. God has especially praised the service of those who hear and preach His word, that it should be called special service to Him, because the other services are done for people. 9, 884 f. It is now the service of God, not that one keeps the ceremonies of Moses, the pope, the monks, the pagans, the Turks, but that one worships Christ. 5, 458. No man, who deals with righteousness or laws, does God the right service, that he trusts in Christ and serves God with fear. 5, 180. God's service cannot exist unless one honors the Son, that is, believes in him. 4, 1366. To keep ourselves in the service of our neighbor, God has given us mouth, tongue, eyes, ears, hands, feet, money, goods, reason and all that we can do. 13, 2410. The service of a servant and a maidservant is more pleasing to God than the work of all monks and nuns, for it is a divine order. 7, 2447. By the service of God, the papists understand either the services chosen by themselves, or if
they are the least evil, they lead to Moses. 5, 181. God used in the destruction of the Gentiles the ministry of the people of Israel, just as he always used to destroy one people by the other from the beginning. 3, 1439.
Easement. The easement is heavy and miserable enough in itself, if other burdens are not added to it. 2, 1158.
Handmaid. If one takes God's word as advice. If God's word is taken into account, the works of all the monks in a heap are not as good as the works of a few poor servants who believe in Christ. 9, 954.
Dietz. Ludwig Dietz, secretary to the King of Poland, has been a pleasant guest to Luthern. 15, 2573.
Digamia. The lawyers interpret the word digamia whimsically when one takes a widow, or when one takes another wife after the first, second, third 2c. The word digamia is used by lawyers when a man takes a widow. 22, 1150.
Digamus. Digamus is the name of one who has had two wives. 8, 1048. Digamus in the Old Testament was such a man who had two wives at the same time. 8, 1048. Those who are called digami or two-wifed men by the pope can never become priests. 8, 1048. The ecclesiastical law invents three digamos: the first, who frees twice in a row; the second, who takes a widow; the third, who takes a wife who is crazy. 8, 1048. The jurists say that he is a digamus, that is, one who has two or more wives, who takes a wife after the first wife dies, and cannot be a preacher. 22, 1487.
Diligshausen. Duke Heinrich von Braunschweig is involved in many unprincely affairs, especially the murder of Doctor Embeg or Diligshausen. 21b, 2382.
Diogenes. Diogenes, asked which of all animals was the most harmful, answered: Among the wild animals a tyrant, among the tame a flatterer. 3, 1335.
Dionysius. Of the ridiculous way in which Dionysius described the denying and the affirming theology. 5, 768. In his theology de substantiis separatis, Dionysius wrote of the angels, but speculates of the things he has not seen. 13, 1476.
Dionysius the tyrant. When the tyrant Dionysius had robbed the temple, and got good weather to ship, he boasted and said: Behold, how good weather God gives to the church thieves. 14, 1448 f. Where prince and country hate each other, as is said of Sicily
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The first time he writes, a prince becomes a poor schoolmaster, as happened to Dionysius. 5, 871. The tyrant Dionysius of Sicily had hung a sword over the head of the one he had invited to his table. 10, 1830. How the tyrant Dionysius answered one who praised him blessedly. 20, 2016.
dispensing. If the neighbor cannot dispense, then the pope cannot dispense with any right. 19, 77. If a vow can be dispensed with, then any brother can also make this dispensation with his neighbor, and he with himself. 19, 77.
Disputation. With long disputation one does not gain much from the devil, but with short words and information, as: I am a Christian 2c. 7, 1652. We must learn to stick to Christ's word and comfort alone, and not confess to the devil any disputation about our own works or piety. 8, 438 f. Disputation on Dan. 4, 24. 6, 942. Speeches which Luther caught from his mouth in the disputation on Christ's words: "Go and sell all that you have and give it to the poor". 19, 1958 ff. Eck obtained free escort for Luther to the disputation in Leipzig from Duke George, because he hoped to earn papal grace and to shower Luther with disgrace. 14, 443 f. Eck did not prove his case at the disputation in Leipzig, nor did he refute Luther's; even Duke George's statement 2c shows this. 14, 444. Luther asks Duke George of Saxony to admit him to the Leipzig disputation. 21a, 148. Duke George of Saxony indicates to Luther that if he will unite with Eck because of the disputation in Leipzig, he should receive a gracious answer. 21a, 154. Luther informs D. Joh. Eck that Duke Georg has made his consent to Luther's disputation dependent on his coming to an understanding with Eck. 21a., 160 f. Luther again asks Duke George of Saxony for permission to attend the disputation in Leipzig. 21a, 162. Luther asks Duke George of Saxony for the third time for admission to the disputation in Leipzig. 21a, 169. Luther did not force himself to attend the disputation with D. Eck, but was urged to do so by him. 21a, 170 Duke George writes to Luther that if he will have united with Eck about the disputation, it should be permitted. 21a, 172: Regulation of the disputation at Leipzig, recording of it by notaries and prohibition of the publication of the acts 2c. 21a, 175 ff. An explanation of the reasons why Luther insisted that all the faculties of the universities to be
chosen should pronounce the verdict on the Leipzig Disputation. 21a, 177 f. Eck triumphs everywhere because of the Leipzig Disputation. 21a, 179. The University of Erfurt has refused to pass judgment on the Leipzig Disputation. 21a, 215.
disputing. When God says something, we are to believe it and not argue about it, but rather take our reason captive under the obedience of Christ. 1, 193. If we are sure that what we have is God's word, we should fall into it with simple faith and not argue about it. 1, 192. A soul filled with fear should be careful not to argue about it with its thoughts and the devils, and not give an answer to their objections. 4, 1266. If either the devil or his tools, the heretics, want to dispute with you, hold the sayings of the holy scriptures against them. 5, 455. A satiated man is not disposed to dispute with the devil. So do yourselves good, you challenged ones. 22, 813. For the sake of disputing and learning, it is permitted to challenge articles of faith. 21a, 297.
Ditmarschen, the. The Ditmarschen martyred Heinrich von Zütphen, the evangelist of Bremen. 3, 1373.
Doctors. When the students come together and the doctors or masters are publicly announced, we praise them in a short speech that they are worthy of it. 2, 260. It pleases Luther that those who are to be ordained as doctors of theology themselves recognize that the matter is nothing, and they adorn themselves with the doctor's larvae among the common people for the service of the word. 21a, 564. The captain of Capernaum disputes so beautifully and Christianly that it would be enough for one who had been a doctor for four years. 12, 1185. As soon as God's word rises through you, the devil will afflict you, make you a true doctor, and teach you through his temptation to seek and love God's word. 14, 436. St. Paul makes all those who have faith, and no one else, doctors in the holy Scriptures; they are to judge and pass judgment on all doctrine, and their judgment is to be valid. 12, 335.
Doctor's certificate. The testimony of the apostle Paul is abundantly and beautifully described in the Acts of the Apostles, Cap. 9, 3. ff. 3, 662.
Död. Even today, the Franks call a godfather or spiritual father who has baptized a child Död. 14, 730.
Dohna. Luther asks the Elector to end the Dohna disputes by his decision. 21a, 865 f.
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Dölen. Luther speaks out against Myconius very unwillingly about the disdainful treatment Bernhard Dölen received from an Amtmanne. 21a, 1599 f. Luther writes to Bernhard von Dölen about his intended marriage and describes the virgin whom Dölen has indicated as his future wife. 21a, 1675. Luther invites the priest Bernhard von Dölen, who suffers from temptations, to his home. 21b, 2245. Luther advises Bernhard von Dölen against a second marriage. 21b, 2265.
Interpreting. Interpreting is not every man's art; it requires a heart that is pious, faithful, diligent, fearful, Christian, learned, experienced, and practiced. 19, 978. Luther did not let the letters go too freely in interpreting, but where a word was important, he also kept it according to the letters. 19, 978. In interpreting, Luther was careful to give pure and clear German. 19, 973. Luther was careful to speak good German when interpreting. 19, 975. Luther gives examples of how one must let go of the letters of the foreign language when interpreting, and research how the German man speaks. 19, 974 ff. If one wants to speak German, one must ask the mother in the house, the children in the street, the common man in the market how they speak, and interpret accordingly. 19, 974. Luther says: In Job, we worked at interpreting in such a way, M. Philipps, Aurogallus and I, that in four days we could sometimes hardly finish three lines. 19, 973. Luther says: "We often encountered during the interpretation of the Bible that we searched and asked for a single word for fourteen days, three, four weeks, and still sometimes did not find it. 19, 973. In interpreting, as all schoolmasters teach, not the sense should serve and follow the words, but the words the sense. 4, 130. Luther now sees in the translation of the Bible what interpreting is, and why it has not yet been attacked by anyone who confessed his name in the process. 15, 2559. Interpreting itself is a much different art and work than blaming and mastering another's interpreting. 4, 137. Causes of interpreting. 4, 124-137. Luther, in interpreting, sometimes kept the words stiff, sometimes gave the meaning alone. 4, 137. The Jews and incompetent interpreters want that one should always interpret from word to word, and not interpret several times according to the meaning. 14, 19. Luther never took a penny for his faithfulness and diligence in interpreting, nor did he seek or gain anything by it, nor did he mean his honor by it. 19, 977.
St. Jerome was also like Luther: when he interpreted the Bible, all the world was his master, it was he alone who could do nothing. 19, 970. Luther's epistle of interpretation and intercession of the saints. 19, 968. Luther sends to Wenc. Link the manuscript of his writing "On Interpreting" so that Link could have it printed in Nuremberg. 21a., 1568 f.
Interpreters. The seventy interpreters often translated things that were quite far from the words and the opinion of the Scriptures. 6, 1401. There are many sayings of the Bible, as St. Paul kept the version of the seventy interpreters, because he did not despise them, for he was the preacher of the Greeks. 22, 691.
Dolzig. Luther invites the marshal Johann von Dolzig to the wedding feast and asks for game. 21a, 761.
Canons. The canons of Würzburg, Mainz and Cologne have the best days, live in idleness, feasting and damming, have everything in stock, without any worries. 22, 212. Luther answers the council of Stettin affirmatively to the question: whether the canons, like the citizens, owe the burdens of the city. 21a, 471 f.
Domitian. People like Domitian, Maximin, Decius put a lot of effort to destroy the name of Christ; but the word and the church were like a palm tree. 4, 1817.
Bullfinches. If a man complained about a bullfinch that deprived him of his wife, he had to be wrong, keep silent and suffer penance and punishment zc. 19, 1355.
Cathedral provost. In Wurzen, a cathedral provost recently died of old age, who took a man's wife and withheld her from him for fourteen years with sacrilege and violence. 19, 1354.
Donati. Luther and Jonas ask the Elector for permission for Johann Donati, monastery administrator at Sitzenrode, to marry. 21a., 1398 f.
Donatio. From the writings of the hypocrites, who write that the pope is the king over all kings, the great lie of the Donatio Constantini has arisen. 17, 1090. emperor Constantinus was cured of leprosy because he was baptized by pope Sylvester, therefore he gave the Donatio Constantini to the See of Rome. 16, 2050 f. Laurentius Valla contested the Donatio Constantini; he would have been burned if he had not fled. 16, 2050. Jerome makes the Donatio Constantini a shameful lie. 16, 2063. The popes and papists have imposed the accursed lies of the Donatio Constantini on all of Christendom as an article of faith. 16, 2063.
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at Naples gave poison to Leo's cousin X. poison, as a sign that they could not or would not believe the article of papal faith of the Donatio Constantini. 16, 2056. The popes have truly gone further with the Donatio Constantini than he meant who first lied about such lies. 16, 2054. The most holy fathers of Rome have considered the Donatio Constantini, the most devilish lie, as the most important article of the Christian faith. 16, 2054. The article of the Donatio Constantini was handled by the popes in such a way that whoever did not want to believe such diabolical lies had to be one of the worst heretics. 16, 2050. Luther's writing: "Articles of the Most Holy Faith from the Donatio Constantini, to the postponed Concilium at Mantua." 16, 2045 ff.
Donatists. The Donatists constricted the Church to a corner in Africa. 4, 1136. The Donatists, the Cathars and nowadays the Anabaptists cry out: the true church is not the church, because they see that sinners are mixed among it. The heretics, the Donatists and Novatians, separated themselves from the church, did not want to suffer sinners and infirmities among them. 12, 27. The Donatists put the fallen under ban and did not allow them to return to their communities. 5, 747. The Donatists separated from the church because they saw that evil was mixed in with it. The Donatists condemned the secular regiments, which should be allowed to stand and remain, even helping to promote and maintain them. 8, 4 The Donatists asked that they be killed so that they would become martyrs, they also laid hands on themselves. 8, 4. Augustine writes of the Donatists that they took such sayings that sound of suffering and killed themselves, throwing themselves into the sea. God does not want us to choose misfortune ourselves. 9, 1074. 1241. The Donatists boasted much about faith, life and temperance, and that they laid hands on themselves, or killed themselves among themselves. 9, 1420. The Donatists separated themselves and wanted to be a select, holy people, and became such murderers that they killed themselves among themselves. 9, 1672. The Donatists and others deny that the holy sacraments or the grace of God are communicated through evil ministers of the Word. 7, 77. The Donatists taught that no man could receive the true baptism or sacrament if the priest or bishop who administered it were holy. 15, 1511. The Donatists separated themselves from the others and
baptized again, seeing how some preachers and baptizers were unholy, and based baptism on human holiness. 17, 2211.
Donatus. Donatus with his followers wanted to be pure before all sinners, and Muenzer 'wanted to exterminate all the ungodly. 7, 217.
Double marriage. Luther speaks out about an intended double marriage and recommends a preacher expelled from Bamberg to become pastor in Oelsnitz. 21a, 535 f. Luther strongly advises the Landgrave of Hesse against a double marriage. 21a, 900 f.
Döring. Christian Döring had migrated with his whole house to Berlin, but the Margrave Joachim ordered him on the same day to leave his whole territory 2c. 15, 2647.
Dorpius. Luther sends to Spalatin the letter of Dorpius, the only theologian who did not agree with the verdict of condemnation of Löwen, from which it is clear that it is not a fictitious matter. 21a, 250 f.
Dotschel. Luther recommends M. Joh. Dotschel to Duke Albrecht of Prussia, who has agreed to serve him for two years. 21b, 2580 f.
Drachstedt. Luther asks Duke Moritz of Saxony for Barthel Drachstedt, citizen of Eisleben, who was oppressed by Count Albrecht of Mansfeld. 21b, 2682 f.
Draco. The dean of the Severistift, a great papist, has seized Magister Draco, a well-meaning man, by the shirt of the choir and pulled him out of the choir. 15, 2511. Luther exhorts D. Johann Draco to persevere in Waltershausen in spite of all adversities. 21a, 922. Luther intercedes with the Elector for the pastor IX John Draco. 21a, 924. Luther writes to Friedrich Myconius about the stubbornness of the pastor Draco in the dispute with his preacher. 21a, 1157.
Drechsler. The enthusiast Drechsler indignantly walked away from Luther and said: Whoever does not say what Luther wants must be a fool. 22, 1011.
Trinity. The doctrine of the Holy Trinity did not come from reason, but from the Holy Spirit, therefore without the Holy Spirit it remains incomprehensible with reason. 7, 1618. The belief in the Trinity is inherited down to us, and God has preserved it by force in His Church to this day. 12, 656. The article of the Trinity has always been contested, as the histories testify, and especially the Gospel of John 2c. 12, 646. Jews, Turks and pagans consider the preaching of the Trinity to be the greatest error and heresy.
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rei, and say that we Christians are mad and foolish that we make three gods. 12, 630. The deniers of the Holy Trinity take the whole Godhead from God and give it to their dream and lies about God, that is, to the devil. 3, 1933. The deniers of the holy trinity misuse God's name with sins and shame, and invent their own God and creator, who is supposed to be their father. 3, 1933. David teaches 2 Sam. 23, 3. the holy trinity. 3, 1891. The Father, Son, Holy Spirit is one Creator, not three, in relation to the creature; the works of the Holy Trinity are outwardly unseparated. 7, 2154. Under Constantine the Great, a disputation on the Trinity was held between Athanasius and Arius before the judge Probus. 14, 326. The feast of the Trinity holds before us who God is in Himself, apart from all works, solely in His divine essence. There one must hear alone what God says of Himself 2c. 12, 646.
Trinity. "Trinity" is a rather evil German, because in the Godhead is the highest unity. There is probably a third in the Godhead, but this is: three persons of the united Godhead. 13, 2691. I call it a third, because Trinity is just as expensive; I cannot give it a right name, as Augustine also complains 2c. 13, 2691. The name Trinity is nowhere found in Scripture, but men have thought it up and invented it; it would be much better to say "God" than Trinity. 11, 1146. The faith in the Holy Trinity is the right Christian faith, and apart from this faith there is no right faith on earth. 13, 2687. The article of the Holy Trinity is the highest in the Church, not conceived by men, but revealed by God through the Word alone. 13, 665. In the Holy Trinity we do not have to mix the persons, nor separate the essence. 3, 671. No other faith has existed on earth as long as the faith in the holy Trinity; Adam and all fathers from the beginning of the world have had this faith 2c. 13, 2687. Before Christ's future and birth, the article of the Holy Trinity was not as clear as in the New Testament after Christ's future; but the patriarchs and prophets understood it well. 13, 2687. It is a clumsy thing to accuse us that nowhere in the Old Testament is the doctrine of the Trinity proclaimed, since this is evident from many sayings. 2, 940. The article of the Trinity was included in the common faith in the Old Testament, in which the holy fathers died and were saved.
have been. 1, 708. It should be considered that the holy fathers rightly said that Abraham recognized the Trinity from the fact that God appeared to him in three persons. 1, 1153. How one must rightly and actually speak of the Holy Trinity. 7, 1551. It is a lovely thought to look for footprints and characteristics of the Holy Trinity in man and all other creatures at the same time. 1, 1151. We do not deny that the fathers cite some things from Scripture that are unjust and inconvenient for the Trinity; but it does not follow from this that our doctrine is unjust. 1, 1150. The high schools have invented various distinctions, dreams and fabrications to indicate the Trinity, and have become fools about it. 11, 1147. The article of the Trinity has always been the most fiercely contested, so that John had to write his gospel to affirm it. 13, 666. The Jews and Turks mock us because of the doctrine of the Trinity, and they put on us the shameful and impudent lie, as if we should believe that there were three Gods. 2, 213. A Christian and a child of God lets Jews, Turks, mobs, even his own heart and reason, be offended and angered by the article of the Trinity, and yet remains firm in the word. 13, 2692. By the doctrine of the Trinity we do not make different gods, but believe that in right unity there is one God, one pure, unmixed divine being. 2, 214. The article of the Holy Trinity has been wonderfully preserved by God against the devil and the world. 13, 679. Isaiah speaks clearly of the Holy Trinity in Cap. 60, 19. f. 3, 1905. Just as in the last words of David, also in the second Psalm the different trinity of the persons in One inseparable divine being is known. 3, 1894. On the day of the baptism of Christ, the holy divine Trinity revealed itself and made itself visibly heard and seen. 12, 1132. On the Mount of Transfiguration the whole Holy Trinity appears to fortify all believers. 7, 327. The feast of the Trinity is instituted for the purpose of learning, as much as possible, from God's Word, what God is in Himself in His divine essence. 13, 666.
Thirty Masses. On the Origin of the Thirty Masses (Thirtieths, Trigesimä). 2, 1547; 19, 1136; 22, 908 f.
Dresden. The pastor of Dresden taught that the church had been rather than God's word, therefore one should be obedient to the church and not to God's word. 10, 1944. Luther
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Luther complains to Lauterbach that there is an extraordinary sullenness at the court in Dresden to advise the affairs of God and man. 21b, 2437 f. Luther writes to Hieronymus Weiler about a pastor and excuses the visitators by saying that things are bad at the court in Dresden. 21b, 2440 f. Luther refuses to allow D. Hieronymus Weller to submit a petition to the court in Dresden, because he has lost all favor there. 21b, 2482 f.
Dressel. Luther, as vicar, deposes the prior of the monastery at Neustadt, Michael Dressel, because of the discord prevailing in his monastery, and orders that a new prior be elected. 21a, 38 ff.
Threats. The threats and promises of the first commandment are physical and concern the Jews. 3, 1054. The wicked surely despise the threats of God because the fulfillment of the punishment is delayed. 5, 186. The threats and examples of wrath are written for the hopeful and stubborn, not for those who are already terrified. 6, 444. The threat is for the sake of the wicked, but they do not accept it; for the sake of the godly is the consolation, who hardly grasp it, with fear and terror. 6, 1665.
print. Avarice causes our book printers to be so mischievous and rash that others print soon after, which is a real, great public robbery. 14, 1.
Printer. Luther and the other professors of the university inform the Elector of their opinion that if one had an honest printer in Wittenberg, this would be beneficial for the university. 21a, 153. Of the malice and mischievousness of the Nuremberg printers. The printer Koburger would like to enter into an alliance with the Wittenberg printers. 21a, 803 f. Luther asks Chancellor Brück to have the privileges promised to the printers in Wittenberg executed and sent. 21a, 852. The printers bring Luther under their command in every way; they are very ungrateful people. 22, 1902. Luther complains that the printers send him so few copies of his writings. He received only two copies of the "Confitemini" 2c. 21a, 1547 f. Those ungrateful beasts the printers would not have given even one copy to those who helped me to distribute it. 22, 1902. Luther was never moved by anger when he wrote against the pope, but the printers enraged him every day. 22, 1914. Luther complains about the hemming and hawing of the printers in Wittenberg, who make a camp fruit out of his writings. 21a, 1542. Luther can't help the printers...
in Magdeburg, because there are too many people to employ in Wittenberg. 15, 2638.
Printing house. Luther uses Melchior Lotther to set up a new printing press in Wittenberg. 21a, 163 f. Lotther from Leipzig establishes a printing press for three languages in Wittenberg. 21a, 216. 21a, 216 No diligence can be sufficient for such work as the printing press is. 14, 1V.
Drzewicki. Luther replies to the Bishop of Gdansk, Matthias Drzewicki, to his friendly letter indicating that he is moved and enlightened by the Gospel. 21a, 1312.
Dudaim. What dudaim is for a fruit, one does not know actually. 2, 565 f.
Toleration. In obviously ungodly things it is ungodly to practice forbearance. 19, 1186.
Dungersheim. If we desire the church, Dungersheim shows only one man, the pope, to whom he attributes everything, but does not prove with one syllable that he is infallible. 18, 532. Jerome Dungersheim rebaptized in Latin at Mulhouse those who had previously been baptized in German, even though the pope does not command this. 17, 2189. Hieronymus Dungersheim's first letter to Luther. 18, 462. Luther's answer to Dungersheim's first letter. 18, 470. Dungersheim's second letter to Luther on the supremacy of the pope. 18, 472. Luther's reply to Dungersheim's second letter. 18, 498. Dungersheim's third letter to Luther on the supremacy of the pope. 18, 502. In the answer to Dungersheim's third letter, Luther testifies that he received his letter, indeed, his book. 18, 528. Dungersheim's fourth letter to Luther, in which, after waiting in vain for seventeen weeks, he asks for an answer. 18, 528. Luther's answer to Dungersheim's fourth letter; he excuses himself with the amount of his business, and that it was not necessary to answer because they were both so different in their basic views 2c. 18, 530. Luther's fifth and last letter to Dungersheim. Luther briefly addresses his views on Scripture and the Fathers, and complains about the distortions of his words. 18, 530. Luther confesses that he shared Dungersheim's letters with others so that he would not judge his own cause alone. 18, 533.
Conceit. No one should follow his own conceit, do nothing that he is not sure God wants him to do. 9, 1263. God forbids to follow one's own conceit, at the loss of the souls bliss. 3, 987.
Illustrious. Illustrious are the names of people who are highly famous, and before others
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have a great appearance and name. 12, 67. Why great lords are called illustrious. 12, 1092.
The poor. St. Peter of Rome goes begging throughout the world for the building of his church and collects the gifts with large houses; no one gives to the poor. 10, 835.
Drought. In 1540 there was a great drought, and for the next two years there was almost uninterrupted rain. 1, 594.
Thirst. The soul would like to live forever, so that it would not be damned and would have a gracious God 2c.; this is the soul's desire, that is, a spiritual thirst and hunger. 7, 2237.
E.
Image. Adam was essentially made in God's image, not only knowing God and believing that he was good, but also living a godly life. 1, 76. The image of God, after which Adam was created, was the most glorious thing, namely that there was no leprosy of sin either in his reason or in his will. 1, 75 Our first parents, since they bore God's image, had the most perfect knowledge of God. 1, 81. Through sin the image of God is so darkened and weakened that we cannot grasp it even in thought. 1, 79. Although man is like animals in natural life, he still has the image of God in him and is like God, he also has the hope to live eternally. 1, 106. Christians have the image of God crudely and imperfectly in them, but God will make it perfect on the last day in those who have believed the word. 1, 79. The hatred and enmity against God and blasphemies truly indicate that the image of God is lost in us. 1, 77. Man, when he is restored to the image of God, will be like God in life, in righteousness, holiness, wisdom 2c. 1, 80. That it is written that man was created for bodily life, that he was made in the image of God, means a different and better life than the bodily one. 1, 69. The image of God is far different than the care of the belly, eating and drinking, which the unreasonable animals also understand and seek. 1, 68.
Eber. Eber was the father of Peleg, in whose time the languages began to divide. 1, 679. Eber is the great-grandson of Shem. 1, 679. At the time of Eber, Nimrod invaded the Orient from the south and drove the pious family of Shem out of it.
1, 680. The people of God is said to have inherited the name Hebrews from Eber. 1, 679. Moses calls Shem the father of all the children of Eber, so that it would be known that Christ would be born from the descendants of Eber. 1, 679. Eber died when Abraham had already been dead for sixty-four years. 1, 716.
Eberbach. Luther recommends M. Philipp Eberbach as a school teacher to the mayor and council of Coburg. 21a, 980.
Ebion. What Ebion started, Mahomet continued. 9, 1441.
Eck. Eck is tall and long, of a strong and four-toned body, full and quite German voice, but it is more rough than clear; also suitable for a herald 2c. 15, 1201. Eck's whole face, eyes and appearance are such that one should rather make a butcher or a Carian soldier out of him than a theologian. 15, 1201. Eck signs himself under the letter to Duke Johann of Saxony as: Johann Mair von Eck. 15, 1576. Eck's nature is such that he tends to lead away those who deal with him from the point in dispute and the matter at hand. 16, 1481. Eck would rather that all men perish in error than not be able to vent his lazy envy. 18, 1411. The question of the power of the Roman bishop brought Eck on the path, for no other reason than that he ignited the hatred of the pope and the kings against Luther. 14, 466. Eck gave Luther the first thoughts against the pope, and brought him there, where he otherwise would never have come. 22, 1106. Eck's conclusion is: The church is built on something, for example Peter, therefore this something is a governor of Christ and chief of the apostles. 18, 1378.. When Luther began to write against indulgences, D. Eck opposed him; he revived and awakened him. 22, 1105. Eck and the bishop of Mainz do not ask anything about the truth of the gospel, but only seek the great prebends and spiritual fiefdoms 2c. 2, 671 f. Eck is a bold, impudent customer who speaks freely and defiantly against his adversaries. 4, 1442 At the Diet of Augsburg, Eck speaks about the Lutherans as if they were people in despair and lost. 4, 1442 The sermons of Eck, Faber and Cochlaeus prove that they can do no more than blaspheme, profane and curse. 4, 1443. Eck is a miser and a demmer. 4, 1455. In Leipzig, Eck misled Carlstadt in a very good matter with a single word. 4, 1482. Eck and others puff themselves up like this because they have
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and they surpass the evangelicals in power, quantity, 2c. 4, 1568. An ungodly man, like Eck, who preaches, gives alms, prays, or does what he wants, is a devil, because he does it for the sake of honor, righteousness, or the show. 4, 1573. The ostriches and field spirits that still remain are Eck, Cochläus and others, who cannot raise a troubled conscience with their teaching. 6, 255. In impudence and presumption, Eck has surpassed all the servants of the pope. 6, 1154. Eck, Cochläus, Pighius adorn themselves with false and skillful praise, but they disgrace us so that they may make us hateful. 2, 1274. People like Eck, Pighius, Wicel, when they defend the masses, invocation of the saints 2c., act no better than if they were defenders of the most abominable pleasures. 6, 1266. Against Eck and Cochlaeus and their ilk, this is an excellent promise that their insatiable greed for revenge will not help them. 4, 1419. Eck said that he could not refute our doctrine with Scripture. Yes, the Mainzer said: O how finely our scholars defend us! 22, 1376. Eck plays with the Holy Scriptures and seeks everything else in them, but not the truth. 18, 1379. In February 1519, Emperor Maximilian died, and according to the law of the empire, Elector Frederick became governor, and gradually contempt arose against the papal ban, since Eck had brought a bull of ban against Luther from Rome. 14, 442. Eck promised that he would act against Luther with divine law, and for three days he has not yet brought forth a testimony of divine law. 15, 970. How Eck understands the saying Joh. 21, 17. and how it should be understood. 15, 975 f. Eck uses to accuse more in the disputation than to disputate, and spoils the time with scurrilous words and invective. 15, 1144. Although Eck is well versed in human sciences and scholastic opinions, he is still a very unsuitable disputator in the Holy Scriptures. 15, 1146 f. Eck rejected with great clamor that Carlstadt should not show the passages from the books he had brought with him in order to either approve or refute the sayings. 15, 1147. Eck, so that he would not be considered defeated in the disputation with Carlstadt, suddenly admitted, indeed asserted, everything that he fiercely fought against in the beginning. 15, 1148. Eck boasted that he had persuaded Carlstadt to his opinion, and dared to claim that the scholastic teachers had never taught and held differently. 15, 1148. That Eck, in one and the same hour, has compared the three most famous sects of the scholastic teachers to the three most famous sects of the scholastic teachers.
that was enough for Carlstadt 2c. 15, 1149. Eck held it one day with Carlstadt and Gregorius of Arimini, the other day, facing Luthern, he denied the same Gregorius, in the same doctrine. 15, 1149 f. Eck preached publicly to the people at Leipzig: indulgences are not to be despised, but they should not be trusted. 15, 1151. Since Eck lacked the divine right to prove the supremacy of the pope, he resorted to the human right of the Council of Costnitz 2c. 15, 1153. With what ridiculous glosses Eck had dissolved the provisions of the Nicene and African Councils, that the Roman Pontiff was not the general bishop. 15, 1154 f. Eck and also the Leipzigers ascribe to Luther scholarship to such a degree that they considered it necessary to supply Eck with auxiliaries so that he would not succumb. 15, 1161. Eck publicly accused Luther of being a heretic and patron of the Bohemians. 15, 1166. Eck disputes reluctantly with Carlstadt, but pursued Luther alone. 15, 1166. Eck obtained Luthern's safe stay and safe conduct with Duke George in Leipzig, so that Luther would want to dispute with him, otherwise Luther would only have come there under Carlstadt's wings. 22, 1014. Eck is said to have said: If Luther had not disputed the authority of the pope, he would have easily agreed with him in all things. 15, 1166. With Eck, it is not wrong to assert and deny one and the same thing at different times. 15, 1167. Eck admitted one opinion in the disputation, but preached another in the church, and justified this by saying that it was not necessary to teach the people what was being disputed. 15, 1167. Eck preached against Luther publicly in various churches; Luther was not allowed to preach; he preached his sermon in the disputation hall. 15, 1169: Eck and the Leipzigers sought not truth but their own honor through the disputation at Leipzig. 15, 1169. Luther's letter to Eck, about Eck's purification writing (expurgatione). 15, 1170 ff. The disputator is defeated who asserts what he has previously contested. This is what Eck did in his disputation against Carlstadt. 15, 1173. Eck would have returned to Ingolstadt as a Pelagian heretic if he had not conceded Carlstadt's two theses. 15, 1174. Before the disputation, men of good standing said to Luther about Eck: "Beware, Martin; this man is nothing but dissimulation and hypocrisy. 15, 1181. The sophists at Leipzig gave Eck the saying Is. 61, 1.
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on a black board with chalk, to confirm the papal indulgence with it. 15, 1185. Amsdorf judges Eck: that he is completely unlearned in the Holy Scriptures, but also does not know as much about sophistry as a good disputator should and is entitled to. 15, 1185. Amsdorf says: I cannot compare Eck to D. Martin, neither in doctrine nor art, neither in speaking nor memory, I would compare filth with the most beautiful and purest gold. 15, 1186 f. Eck makes his objection in the Welsh manner with nine or ten arguments, by which not truth but vain honor of memory and understanding is sought. 15, 1186. Eck far surpasses D. Carlstadt in memory and pronouncement, so that the latter, if it had not been given in the feathers, would have gotten away with great embarrassment. 15, 1186. Because Eck always had the last word and cried out the most, he is honored and considered by the Leipzigers to be the oblieger. 15, 1186. Luther refuted Eck's assertion that the pope is the head of the church by divine right by saying that the church would then be without a head as often as a pope departs with death. 2c. 15, 1193. Mosellanus says about Eck: It is easy for him to assert what is false; on the other hand, he denies unabashedly and impudently what is certainly true. 15, 1193. Mosellanus writes about Eck: Eck is not so good with the pen as with the tongue, and has a good ability to talk, but not to judge rightly. 15, 1197. What impudence and mischievous manner Eck uses when disputing. 15, 1201. Eck has an excellent memory, and if he had the same intellect, he would have been a true masterpiece of nature. 15, 1201. Eck does not have a great ability to see something quickly or to judge it quite sharply; he lists a large pile of reasons without right selection through each other 2c. 15, 1201. It is Eck's business only to present a heap of testimonies and to fool the listeners into thinking that he has won. 15, 1201. Eck's protective writing against what Melanchthon, the Wittenberg language teacher,' falsely attributed to him because of the Leipzig disputation. 15, 1260. The printers extort Luther's things from him, even steal them, while Eck forces them upon them. 15, 1281. No booklet, no matter how small, has gone out from Eck that would not either contain the grossest barbarism in Latin or would not be full of great errors. 15, 1284. Eck complained that Oecolampad's writing of the "unlearned canons" had hurt him the most. 15, 1284. Eck has accused Luthern at the bishop of
Brandenburg in the worst way, so that he was violently incensed against Luther. 15, 1285. In a letter to the Elector Frederick of Saxony, Eck sued Luther for the teachings he had presented at the disputation in Leipzig, and Carlstadt for the carriage. 15, 1286. Both Luther and Carlstadt answer in writing against the charges brought by Eck before the Elector. 15, 1290 ff. Eck's some gibberish is: No one should interpret the Scriptures according to his own reason, but follow the teaching of the fathers. 15, 1295. Several indications that Eck does not dispute for the sake of truth, but only rants to our shame. 15, 1302 Eck fears the light, does not like to write, and has had a lot of trouble that the disputation is suppressed and does not come out before the people. 15, 1303. Shouting, talking, chatting a lot, and not getting anything done, these are D. Eck's disputation. 15, 1303. Eck admitted all of Carlstadt's positions and joined Carlstadt; denied the Scotists, Thomists and Modernists, otherwise he would have come to Ingolstadt as a Pelagian. 15, 1304 Eck wants to have only the theologians as judges, refuses the legists, physicians, artists. 15, 1305. The Eckian and Leipzigian truth fears so much that it crawls into the theologians' nooks and crannies alone, of which it knows that they are against us. 15, 1305. Eck says: Whoever separates himself from the Roman church is a disruptor of Christian unity and a servant of the devil. 15, 1313. Eck says: A common Concilium universale may not err. 15, 1315. Eck says: An undoubted pope, unless he would be a heretic, may not be deposed from the church. 15, 1316. Eck says: At the Concilium at Costnitz, the part that was still under the obedience of John XXIII decided that the Concilium was about the pope, but it was not a complete Concilium 2c. 15, 1317. Eck says: A Christian should not speak of the holy Concilium that it is fickle and determines partisan trades, because thus God would have left the Christian faith 'in doubt. 15, 1317. Eck brazenly lies against public books. 15, 1413. Eck's letter to Johann Fabri about his legation and action in Rome against Luther. 15, 1398. Eck creeps out of fear into a monastery at Leipzig, boasting with writings and cries that he is afraid of no one, not even of all devils. 15, 1414. It would be better for Eck to have a wife than his famously chaste life. 15, 1415 f. Eck's mouth speaks differently than he thinks. He did the same with Carlstadt in Leipzig; that is where Luther first learned to recognize him. 15, 1416. In the dis-
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Eck, who was a member of the "Lutheran" foundation at Leipzig, did everything with lies and deception and sought and obtained his fame; but did he remain? 15, 1417. Eck knows nothing in the Holy Scriptures, therefore he plays with many names of teachers, so that one should not notice his ignorance in the Scriptures. 15, 1418. In the article on mendicant orders, Eck has been the holy spirit of the pope, yes, in the whole bull, who probably lies as reluctantly as he rarely babbles. 15, 1565. Eck writes that Luther's answer against Silvester does not please him everywhere, but does not displeasure him everywhere either, and adds a true word that his judgment does not count for much with Luther. 15, 2431. The Erfurt Academy and the Bishop of Bamberg have not approved Eck's bull because it was not communicated to them in a lawful manner. 15, 2438. Eck takes up Luther's sentences and bites them most horribly, and Carlstadt, with whom he has to deal, he lets go. 15, 2442. Eck is a very unfortunate glory hound. 15, 2442. Eck is quite insecure in Leipzig and very much despised, and is delayed in many notes that have been posted against him. 15, 2462. Eck severed the bonds of friendship with Luther without any warning by writing his "Obelisks" against Luther's theses. 15, 2465 f. Eck reviles Luther quite abominably in his "Obelisks," with explicit mention of his name and designation of his theses. 15, 2466. Luther has completed an answer to Eck's purification writing and has already sent it to the printer. 15, 2477. Luther sends Spalatin the letter responding to Eck's Expurgatio. 15, 2478. Luther wants to have nothing more to do with Eck; he is completely disloyal and has obviously broken the rights of friendship. 15, 2481. Eck complained that no other writing had hurt him as much as the "unlearned canons". 15, 2485. Eck always directs all his energies to arousing spite. 15, 2486. Only from the disputation did Luther and his followers realize why Eck had preferred Leipzig to other places. 15, 2487 Luther and Carlstadt send their letter of responsibility against Eck to the Elector. 15, 2488. Eck has only one thing in mind, whether he cannot harm Wittenberg with right and wrong. 15, 2488. Luther has not yet seen a more impudent or impure book than Eck's: "wider den dummen Verfechter Martin Luthers, Andreas Rodolphi Bodenstein, Carlstadt" 2c. 15, 2491. The title of Carlstadt's rebuttal against Eck: Contra brutissimum asinum etc., was changed at Spalatin's council (prompted by Luther). 15, 2491. "Der gehobelte Eck" (by Wilibald Pirkheimer in Nuremberg) is printed in Erfurt.
15, 2500. 15, 2500. Eck had sent out a protective letter for the book of the King of England, Henry VIII; Luther does not want to answer it. 15, 2622 f. The bloodthirsty advice that the pope at Bologna had traded with the emperor came to light through D. Eck has come to light. 16, 1636. Eck also wants to become an Augsburg victor, as he was a Leipzig one. 16, 2321. Julius Pflug and Johann Gropper submit a writing to the Palatine Friedrich and Granvella complaining about Eck's slander. 17, 756 ff. D. Joh. Eck's letter to the Confederate Estates, in which he warns them against the doctrine of the Lord's Supper of Zwingli and Oecolampadius, and offers to dispute with them. 17, 1529. Eck himself first broke the agreement, which he had wrung from us at Leipzig with such great noise, without cause. 18, 1373 f. The mendaciousness of Eck's evidence indicates that his cause is very bad. 18, 1381. So far, Eck has had to bear all the burden, effort and work against Luther with disputes and letters alone; thus he would have deserved to become pope. 22, 1106 Eck's work for the papacy has been partially rewarded, for he has received seven hundred florins from the parish of Ingolstadt alone. 22, 1106 Eck demands from the princes that a disputation be held at the Imperial Diet in Augsburg, for which he had 404 theses printed in Ingolstadt. 16, 651. Eck spoke so impudently at Augsburg: one should send the Solen (sola fide) to the cobbler for a while. 16, 1380. Johann Eck became rich through Luther, and several others. 12, 1440. Eck's thirteen theses against Luther and Carlstadt. 18, 712. Eck's disputation and apology against Luther's accusations. 15, 815. D. Joh. Eck's "Answer for Hieronymus Emser against Luther's mad chase". 18, 910 ff. Luther's defense against the malicious judgment of Joh. Eck about some articles imposed on him by some brothers. 18, 1370. Scheurl recommends D. Joh. Eck to Luther's friendship. 21a, 65 f. Luther reproaches D. Joh. Eck for having attacked him so deceitfully with the "obelisks". 21a, 98 f. Luther informs D. Joh. Eck that the theological faculty at Leipzig has refused permission for a disputation. 21a, 136. Eck has published a disputation note in which he turns against Luther instead of against Carlstadt; therefore, Luther has published a rebuttal against him. 21a, 145. Luther indicates to Eck his ambiguous behavior, that while he pretends to dispute against Carlstadt, he is rather raging against Luther about the indulgence.
384Eckstone - Edom. 385
21a, 146 f. Luther writes to Scheurl about Eck's open hostility against him. 21a, 149 f. Luther asks Spalatin to transport his and Carlstadt's theses to Nuremberg. or to Eck himself. 21a, 173. Crotus Rubianus reports to Luther Eck's hostile undertakings against Luther and of a new great book of Prierias against Luther. 21a, 197 ff. Eck is a man of great gifts and has a good memory, but because he has been to Rome for a while, he has learned there many good examples of the Epicurean life 2c. 22, 212 f. Eck went to Rome to learn the very deepest abysses for Luther. 21a, 236. Luther has so far always been drawn into the trade by force, therefore it is not advisable to withdraw one's hand as long as Eck cries out 2c. 21a, 238. Luther does not like it that with invectives, like Eckius dedolatus, Eck is raged against; an open accusation is better than the stabbing behind the fence. 21a, 240. Eck arrived from Rome, provided with a beard, a bull and money. 21a, 297. Veit Dietrich reports to Luther in detail the circumstances that occurred at Eck's death. 21b, 2843. How Eck held himself in his last illness, when mass was said at his bedside. 6, 1155. Eck recently came to a frightful end, passed out of his senses without recognizing or calling upon God and died miserably. 2, 1274. Eck is now dead, as they say. I am sorry for the loose man; I would have hoped that he would have recognized his godlessness, but he did not 2c. 22, 531.
Cornerstone. The cornerstone does more than any other stone, and more than all the stones in the whole building. 5, 1239. When the building is done from the foundation, one puts a cornerstone on the two walls, so that the trucks have to bounce back. 12, 1543 f. Christ is a cornerstone because he brought together the Gentiles and the Jews, who were deadly enemies of each other, and so the church is gathered from both of them. 9, 1177. There shall be no righteousness, no work, no holiness, without the one who is Christ, the cornerstone; for there is no other cornerstone. 5, 1240. The Scripture calls Christ a precious cornerstone, who communicates his virtue to all who are built on him through faith. 9, 1015. 1176. Since Christ, the cornerstone, is not only to be part of the building, but also the head, he cannot be God alone, but must also be man at the same time. 9, 1016. Because Christ is the cornerstone, what we want to do toward God must be done through him alone, thus also the spiritual sacrifice. 9, 1015.
The word that Christ is the cornerstone in whom one should believe understands in itself both that he is God himself and also a true man, as we all are. 9, 1176 f. Where Christ has not been preached before, one must begin with the fact that Christ is the cornerstone on which faith is to be built and to stand. 9, 1176. Because Christ is the cornerstone, what we want to do with God must be done through Him alone. 9, 1175.
Noblemen. The Saxons call their nobles "Gutmann," because that which is noble should 'make an effort to be virtuous and to serve its own. 1, 879. Our noblemen could live comfortably at home, since they have an abundance of property on their acreage; but they are not satisfied with that and go to the courts of the princes. 5, 1476. With our princes, the principalities are sucked dry, and the great and the nobles become rich. 5, 1557. Our nobles and noblewomen are of no use, neither in peace nor in war, neither to the regiment, nor otherwise to execute things. 2c. 2, 1791. The nobles presume all things and also see them in action; hence an unbelievable confidence arises among them and such a great pride in the dominion. 21a, 917, Fine, pious noblemen were Count Georg von Werdheim, Hans von Schwarzenburg and Georg von Fronsberg. 10, 449, Four noblemen on Martin List, for 20 guilders, as one complains, have squandered three hundred guilders by riding in the inn. 21b, 2408. Luther asks the chancellor Brück to persuade the Elector to prevent the noblemen from riding into the inn. 21b, 2407 f. The nobles and the peasants are so ungrateful that they also refuse to give their parish lord the tithes they owe. 22, 663.
Gems. The gems have been returned to the painter Lucas, from whom Luther received them. 15, 2563.
Eden. Eden means: lust. Therefore "garden in Eden": garden of pleasure. 3, 61. Eden must be the name of a land towards the east, and not the whole earth. 3, 101.
Edenberger. Luther recommends Lucas Edenberger to the Elector for the Hebrew professorship, in place of Aurogallus. 21b, 2925 f.
Edicts. That our princes do not obey the imperial edicts, in which our churches and doctrine are condemned, they do, so that they do not give to the emperor what is God's. 17, 1352.
Edom. Edom means in German: roth. 3, 401. The Jews call the Roman Empire and Christendom Edom and ask in their
386Edomite - Marriage. 387
Prayed that their Messiah would strangle and kill us. 2, 9. 84.
Edomites. The land of the Edomites is mountainous; the Latins call it Arabia petraea. 14, 811.
Egranus. Luther asks Egranus to stay in Zwickau; he could also do Greek there with Mütze. 15, 2441 f. Luther reports to Egranus that he had written to D. Ochsenfart that what Egranus had claimed about the three Marys did not seem to him to be errors, but truths. 15, 2466. Egranus boasts of martyrdom and writes that he was expelled by both the papists and the Lutherans. 15, 2625 f. Luther gives his verdict on the dispute Egranus had over St. Anne. 21a, 96 f. Luther writes to Wolfgang Wiebel in Joachimsthal about the false spirit Egranus. 21a, 1610.
Egypt. Egypt is watered by the waters of the Nile and is praised for its very great fertility. 1, 852. Egypt has been very rich and has had a fertile land, over which the Nile has flowed yearly and made it so fertile. 2, 1614. Egypt has been a blessed, Christian, glorious kingdom, which had God's word abundantly. 3, 678. Egypt had all spiritual and physical welfare from the people of Israel. 3, 680. The prophets praise the execution from Egypt as the head of all other histories. 14, 1538. Since Augustus came to Egypt, they showed him the body of Alexander the Great and Ptolemy, which had been kept in tombs for many years. 2, 2073.
Egyptians. The Egyptians fell into ever more shameful idolatry, until they finally worshipped cats and mice, and even garlic and onions as gods. 2, 1829 f. The Egyptians have so prepared the corpses with very delicious seasoning that they have not rotted or decayed in many years. 2, 2073.
Marriage. Marriage is a perpetual and proper union and alliance of a man and a woman. 22, 1154. Marriage is the union of a man and a woman, which is confirmed by outward and public confession and intercourse. 19, 348. In the state of innocence, God has ordered and instituted marriage. 1, 164. God has blessed the state of marriage. 3, 50. Anyone who wants to live in good conscience and walk with God must enter into marriage for the sake of necessity. 8, 1052. St. Paul gives burning to all who are without grace in chastity and shows no other remedy.
Marriage is none of the church's business, it is apart from it, a temporal, worldly thing, therefore it belongs before the authorities. 22, 1174. Christ honored both estates, marriage and the authorities. 4, 1919. There is nothing more lovely than when husband and wife in marriage are of the same mind in faith, and call upon God with one accord. 14, 147. In order to bring about marriages, mainly banquets are arranged, also dances, which are not to be condemned, if they are finely chaste, moral and honest. 1, 1682. This is a useful teaching given by the Holy Spirit, that one should begin marriage from the first commandment and beg God for help. 4, 1977. These are the right bonds of marriage, that one may know that the work of the hands and the care for the family are a sacrifice pleasing to God. 4, 1983 Marriage is a school of the most perfect worldly wisdom, that you may bear God's will patiently, and have a thousand opportunities to show your patience and love. 4:1986 Those who cannot live chastely apart from marriage must value their misery more than the inconveniences and discomforts of marriage. 4, 1988. Those who do not have the gift of chastity, before they should live in impurity without marriage, should choose conjugal chastity. 4, 1991. If in marriage we meet with many hardships, we must bear them with equanimity, content that the Holy Spirit calls the married state a blessed life. 4, 2001. A sour and difficult marriage is better than a sour and difficult chastity; for the latter must be lost, the former can be useful. 8, 1055 f. If you do not look at the will of God, the marriage can neither last nor be long loving. 4, 1979 Those who live without marriage and without the grace of chastity are forced and compelled to sin physically with unchastity. 8, 1056. It is a strange thing about a well-married couple, for the devil does not like it when married couples commit acts with each other. 7, 974. Among many marriages, there is hardly one to be praised; therefore, there are also many who are very shy about marriage. 1, 1678. Although marriage is a good and lawful thing, the sin of childbearing cannot be denied. 5, 535. Although God sees that marriage is corrupted by lust, he does not abolish marriage for that reason, nor does he take away childbearing for that reason. 5, 536. The ultimate purpose of marriage is the begetting of children. 5, 536. God instituted marriage so that the creatures might be multiplied. 3, 130. In order to confirm the status of marriage, Luther had in mind-
388Marriage . 389
The Holy Spirit knew that the wickedness of the human nature of women would be used for fornication. 22, 1127. The Holy Spirit knew well that the wickedness of human nature would abuse women for fornication, that is why Moses wrote so much about the marriage of the fathers 2c. 22, 1159. Marriage is distinguished from fornication in that in marriage is God's word and appointment or order, fornication God has forbidden and condemned. 22, 1177 f. If marriage were a sacrament, it could not be with the Gentiles, for the sacraments are none of the business of the unbelieving Gentiles. 22, 860 f. Marriage is considered a sacrament without all Scripture; there is not even a sign in marriage instituted by God Himself. 19, 92. The Scripture does not suffer marriage to be called a sacrament, since sacrament, according to the usage of all Scripture, means a secret, hidden thing. 19, 348. Marriage is a model of Christ and the Church, but not a sacrament instituted by God, but invented by men in the Church. 19, 96. Whoever is in marriage can say with a good conscience that he is in the state in which the holy patriarchs, prophets, apostles and other saints commonly lived. 13, 1305. Through original sin, human nature is so weakened and corrupted that few can live outside of marriage with a good conscience. 13, 1306. Christ holds marriage so gloriously that he himself comes with his mother and the apostles to the wedding at Cana and reveals himself there with a glorious miraculous sign. 13, 1310. The holy fathers think coldly of God's order of marriage, calling it sin and evil, while the Lord Christ, the Son of God, thinks highly of the state of marriage. 22, 1149. There is only one passage in Augustine in which he speaks beautifully of marriage, saying: If anyone cannot live chastely, let him take a wife and come confidently before the court. 22, 1134. Augustine, who still lived in pleasant times, was deceived by the veil of virgins, and although he allowed them to marry, he added: Marriage is sin to them. 22, 967 f. Some women, in order to save their husbands from death, have broken marriage with the consent of their husbands; but this is not right; God's commandment is to be kept. 8, 1060. God praises the work of childbearing with the second marriage of Abraham, and counters the error of the heretics who condemn the second marriage. 1, 1752. Jerome is so vehemently against the second marriage that he also considers it an adultery. 1, 1748. Conclusions of an unnamed man against the other marriage of the priests, with Luther's refutation and short
Preface. 19, 1746 ff. Paul's words "a woman's husband" are not meant to prevent the second marriage, but the dissolute lusts. 19, 1753. If the second marriage is an offense, it is an offense only among the godless papists, to whom all the words and works of God are nothing but an offense. 19, 1753. Although Jerome is otherwise an enemy of the second marriage, he defends the bishop in Spain who lived in a second marriage. 19, 1754. Those are mistaken who think that the second marriage is rejected by Paul to the bishops. 19, 1756. Since Paul says that those who forbid marriage are devilish teachers, it is certain that the second marriage is free and permitted for a bishop. 19, 1757. Marriage is a public state, therefore it is appropriate that it be established in a public way and begun with witnesses. 10, 757. Nowadays there is no impediment to marriage that is not made lawful through the mediation of mammon. 19, 97. If it is not proper for the one who is baptized to take the baptized woman in marriage, it would also not be proper for a Christian man to take a Christian woman in marriage. 19, 100. Inequality in religion is no obstacle to marriage. 19, 100. Patricius, the pagan, took Monica, the mother of St. Augustine, a Christian, in marriage. 19, 101. Marriage which the authorities permit or approve in certain degrees, and which is not Against. God's word is a right marriage. 22, 1159. If a young man marries an old woman who has passed away without children, it is also a right marriage. 22, 1158. According to the law, the subsequent marriage legitimizes the children conceived out of wedlock; but the nobles do not want to allow such to need shield and helmet. 22, 1934 In Eisenach, a woman often left her husband without any reason; finally, he was allowed another marriage, but she, as the guilty party, was forbidden. 22, 1162. Even the pagans held about the parents' authority, violence and obedience in marriage, as St. Ambrose draws from the Greek poet Euripides. 22, 1167. Many parents, especially stepfathers, want to forbid their children to marry without any reason; so the authorities and priests should look into it and help to promote marriage, even against the will of the parents. 22, 1165. Since one allowed to divorce a marriage for the sake of extreme illness and allowed to take another one, one could think of many reasons to break the marriage. 22, 1170. The spiritual kinship, which is called "gevatterschaft," prevents marriage in the Pabst; this is the Pabst's money net, because in this way one Christian should not take another. 22, 1171. There are
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only two causes to divorce the marriage: the adultery, and since one runs from the other. 22, 1172. The pope goes straight through: He who has broken the marriage, remains without marriage, and the innocent part may also not free again. 22, 1201. Marriages, which are made for the sake of good, usually bring a curse with them, because the rich women are often whimsical, proud, stubborn and careless. 22, 1171. As soon as the hearts are embittered, the devil has already found a hole, since he can separate the marriage further without effort, so that the bodies are also divided. 13, 1311. The evil enemy has his game, that few marriages are, since one does not quarrel, quarrel, curse, scold, fight and beat. 13, 1316. If you desire a peaceful, friendly, united marriage with your spouse, learn to ask God to rule in your heart through the Holy Spirit, to ward off Satan and to keep you in unity. 13:1316 Especially the husband should begin and help to maintain unity and love in the marriage. This is done so that he may use reason and not force. 13, 1317 Parents should not force children to marry, nor to take this or that spouse. 11, 359. It is to be feared that if a marriage does not take place with love and with the will of the children, it will hardly turn out well. 10, 662. Whether parents have the power to prevent a marriage, it does not follow from this that they also have the power to force it. 10, 713. If the maid or the journeyman allows himself to be forced into marriage, and does not confess or publicly testify to the coercion when the marriage is to be consummated, he sins. 10, 711. The parents are guilty of helping the children to marriage and putting them out of danger of unchastity; if they do not do this, the child is guilty of betrothal itself. 10, 717 f. It is an abominable sin if someone forces his child to marry when it has neither love nor desire to. 10, 794. The prince's secret marriage is a true marriage, but not confirmed with princely splendor, nor do the children from it have helmet and shield. 22, 1157. Even against the old papal law, marriage cannot be denied to the elderly. 14, 753 An old man and a young maiden do not rhyme; marriage between equals is best. 22, 1147. Marriage between siblings is not forbidden by Scripture. 3, 439. Luther instructs D. Johann Hetz about marriage in near degrees. 21b, 2926 ff. Luther consoles Marquard Schuldorp in the challenge he has to suffer because he has taken a sibling in marriage. 21a, 816 f. Luther encourages Marquard Schuldorp.
Schuldorp again in his marriage with his sister's daughter. 21a, 825 ff. In a letter to Georg Schud in Silesia, Luther rejects the marriage with the wife of the deceased brother as unchristian 2c. 21b, 2718. Marriage with the deceased wife's sister is not permitted at all. 10, 704. That one can take the daughter of a sister or two sisters in succession for marriage is corrected by Luther, or, if one wants to say it, revoked. 21b, 2927. The papists have conspired to make marriage sacred to everyone, and thereby fall into the greatest sin and disgrace, so that all the world sings and says of their desolate life. 13, 1306. The pope condemns marriage as a state in which one cannot serve God, therefore he has established the celibate spiritual state as a service of God. 14, 320. With regard to the marriage of the clergy, we have the Scriptures for us, along with the sayings of the old fathers and the laws of the previous churches, along with the pope's own custom. 14, 289. If the papists allowed the clergy to marry, it would be right; but because we do it and allow it, it is wrong. 14, 288. The reason why the papists strive so almost against our marriage is their desperate, malicious will, and nothing else. 14, 288. St. Cyprian also advised the deacons, who had vowed chastity, to marry, so that they would be safe from the danger of unchastity. 14, 287. St. Paul calls it the doctrine of the devil to forbid marriage. 19, 719 f. The pope does not say, like the Tatians, that marriage is evil or sinful, but forbids it only for the appearance of spirituality. 19, 720. Forbidding marriage, forbidding food are the devil's doctrine; the devil will not overthrow you nor eat you. 20, 24. We monks and nuns have to be used, because the law says: Whoever will take a nun for marriage will be guilty of death. 22, 1206. In ecclesiastical law, priests are forbidden to marry, and in civil law the penalty is added that if they marry, they are deprived of their office and become laymen. 22, 1205 f. Since the pope forbids marriage to the priesthood, which we cannot do without, it follows irrefutably that he also forbids it to persons who enter into it. 22, 1184. God created a male and a female to be with each other, and yet the papists say that priestly marriage is not right. 22, 1177. The papists do not swear chastity, but swear marriage. 22, 1142. The monks and the papacy invent that marriage is such a state, which is contrary to religion and does not fit well with it. 4, 1981. In Luther's youth
392Adulterer - marriage trap. 393
It had been inculcated in all men that whoever wished to live in a holy state pleasing to God must remain without marriage. 1, 165. Those who follow the pope and his canons usually have bad marriages, in which hatred, quarrels and eternal rancor and enmity prevail. 1, 1652. Christ wants to make marriage unbidden to Christians, and wants those who cannot live purely outside of marriage to avenge unchastity through the marriage state. 7, 997. It is not necessary that you leave marriage and run away from your unchristian spouse for the sake of faith or salvation. 8, 1066. Where there is not grace to remain celibate in chastity, marriage is also commanded. 8, 1039. The papists have also called marriage, which God Himself instituted and which they themselves count among the sacraments, a work of the flesh. 9, 705. Many souls are strangled and lost daily because of this one statute of man, which forbids marriage to all priests without distinction. 8, 1658. It is a shameful pretense of the papists that one professes marriage to be a holy sacrament, and yet does not want to allow it to stand with priestly sanctity. 8, 1049. The pope takes money or favor and passes over himself and the supergodly order of the church and gives nuns and monks freedom to marry, as he has often done. 19, 1354. Paul says he preaches a great mystery of Christ and the church; so the papists preach it of marriage, of man and woman. 19, 94. In the diabolical book of the Summa Angelica, eighteen obstacles to marriage are enumerated among countless abominable things. 19, 96 f. The Roman tyrants tear up the marriage and force it again according to their liking. 19, 96. The pope has often taken monks and nuns from the monastery and made them marry and does not consider it wrong for clergymen to marry. 14, 288. The sophists can do nothing else but scream blood and spit fire, shedding the blood of innocent priests for the sake of marriage. 10, 430. There never came a teacher on earth who forbade marriage, meat, eggs, milk, butter and the like, and then sold them again, but only the pope. 18, 1337. In the prohibition of marriage among the priesthood, the pope is publicly invented as the devil's apostle. 18, 1339. Pope Julius did not ask anything about the fact that a cardinal was in love with a nun, but when he took her in marriage, he said that marriage was an impure, obscene thing. 22, 1206.
Adulterer. Luther advises that an adulterer's head be cut off immediately; then we would not have so much to do with the questions of adultery now. 22, 1201.
Adultery. Adultery is the greatest robbery and theft on earth, because it gives a living body that is not his. 8, 1036. Fornication and adultery is the grossest and greatest defilement of the marriage bed, so that one defiles the glorious state of conjugal life and disrupts God's order. 2c. 13, 1311. The majority of those who are married live in adultery. 1, 205. Adultery separates and gives power to change. 8, 1060. Differences of the works of adultery. 3, 1285. Luther gives his opinion to the mayor and council of Zerbst on how adultery should be punished. 21a, 651.
Marriage cases. We advise people in marriage cases only if it concerns the conscience; otherwise they belong before the authorities. 22, 1135. Luther, asked for advice about a marriage case where a nobleman had impregnated his brother's surviving wife and desired to marry her, answered: "We cannot allow such a thing without violating God's word. 22, 1161. Luther gives his expert opinion to Joh. Hetz about a marriage case. 21a, 601. Opinion of Luther and the other theologians about a marriage case. 21a, 721 f. Luther gives his expert opinion to Leonhard Beier about a marriage case. 21a, 775. The Elector John requests Luther and his comrades to conduct a detailed investigation of a marriage case brought to him. 21a, 809 ff. The Elector Johann demands from Luther and his colleagues a concern about the marriage case of Jodocus Kern, pastor at Allstädt. 21a, 832 f. Luther writes to Hausmann about a marriage case. 21a, 996 f. Luther gives his concern about a marriage case to the Elector. 21a, 1085 f. Luther gives Nic. Hausmann a concern about a marriage case. 21a, 1092. Luther and Bugenhagen give their verdict in the marriage case of Hans Müller. 21a, 1118. Heinrich von Einsiedel asks Luther for his concern in a marriage case. 21a, 1196 f. Luther writes to Spalatin about Berger's marriage case. 21a, 1202 f. Luther gives an expert opinion to Wolfgang Fues about a marriage case. 21a, 1211. Luther writes to Hausmann about two marriage cases; the latter concerns the marriage of two blind men. 21a, 1244. Luther gives his opinion to Amsdorf about a marriage case. 21a, 1251. Luther gives his opinion on a marriage case. 21a, 1265 f. Luther gives his opinion on a marriage case. 21a, 1282 f. Luther gives his verdict to Amsdorf about a marriage case. 21a, 1294. Luther speaks out against Spalatin about two marriage cases. 21a, 1346 f. Luther gives his opinion about a marriage case, since the husband had been taken into Turkish captivity, and the wife, when he asked her to join him, had married a second time. 21a,
394Wife - husband and wife. 395
1379 f. Luther's concerns about a marriage case, since one of them had married the widow of his father's brother. 21a, 1417 Luther gives his opinion to Nicolaus Hausmann about a marriage case. 21a, 1584 f. Luther gives an expert opinion to the Superintendent Johann Weber about the marriage case of the pastor Johann Nicolai. 21a, 1619 f. Luther writes to Hausmann about the marriage case of Erhard Götz. 21a, 1652. Luther's expert opinion on the marriage case of Georg Pocher to Nie. Hausmann. 21a, 1655. Luther's and Melanchthon's concerns in a marriage case. 21a, 1666. Luther gives advice to Amsdorf in a marriage case. 21a, 1738. Luther gives Wolfgang Koech and Peter Thun (Thym) an expert opinion on a marriage case. 21b, 2072 f. Luther gives the Princes of Anhalt his concern in a marriage case. 21b, 2078. Luther gives counsel to the princes of Anhalt in two marriage cases. 21b, 2272 f. Luther discusses a marriage case that D. Johann Rühel has presented to him. 21b, 2308 f. Luther gives his opinion on a marriage case to Clemens Ursinus. 21b, 2327 f. Luther gives his expert opinion on a disputed marriage case. 21b, 2792 Luther and his colleagues give their opinion to the Elector about a marriage case. 21b, 2795 ff. Luther approves the plan of Bishop Amsdorf in the marriage case of Michael Hartbeck. 21b, 3085 f.
Wife. Your wife is the most beautiful and lovely, as which God has adorned you with his dear word. 12, 1995. 2010. A wife is a different woman than a whore, because she lives in a state which God has ordered and which is pleasing to Him. 12, 1649.
Marriage vows. The pope confirms the secret marriage vows; he forbids the degrees and sells them again. 14, 320.
Spouse. One should earnestly ask and call upon God for a pious spouse. 10, 659. When choosing a spouse, parents should consult the will of their children. 3, 382.
Spouses. When choosing a spouse, one should be careful not to look at 1. money and property, 2. great sex and Abel, 3. nor fornication. 22, 1154.
Husbandry. Therefore, in some places, the servants and maids are called husband and wife, so that they help to keep the house and improve the husband and wife's food by their work and faithful service. 13, 854.
Marriage trade. Luther sets a date for Nicolaus Medler, pastor in Naumburg, for a marriage trade. 21b, 2404. Luther writes to the vice chancellor Burkhard about a legal (probably marriage) trade. 21b, 2055 f.
Marriage impediment. In the papacy, a hundred guilders are so powerful as to abolish the law of paternity as an impediment to marriage. 10, 707.
Spouses. When the couple is joined together, we bless the bridegroom and bride, wish them happiness, read the words of the institution of this state, and call upon God to keep it. 2, 1345. It is well ordered by the fathers to make a common prayer for new spouses, that God may give them happiness and blessing for marriage. 7, 974. Those who do not have the gift of abstinence should become husband and wife in the fear of God and walk in the ways of the Lord. 4, 1981. It is no small comfort for husbands and wives to have God's testimony; and they should look to this above all things. 14, 2176. Husbands and wives have the word of God of the institution of the marriage state, and know that they live in a state that is ordered by God. 9, 1432. Husbands and wives should be much kinder to each other than brothers and sisters, for they are one body and two souls. 3, 331. Husbands and wives should look at how Christ and his Christianity behave towards each other and make an effort to follow this example. 12, 2028. It is a desired game for the devil where he can cause discord between spouses, because he has a thousand and one ways to cause all kinds of misfortune. 13, 1010. If a husband and wife do not forgive each other and do right by each other, there will be no end of quarreling and strife among them. 1, 1354. Pious husbands and wives should be prepared to forgive each other and soon forget where one has hurt or angered the other. 2, 161. Godly spouses must not indulge the flesh too much. 4, 1980. That husbands and wives have physical afflictions is not the fault of marriage, but of sin, which is also the fault of those who are not husbands and wives. 4, 1993. The most certain proof that the life of the spouses is pleasing to God is that their whole life should be a blessing. 4, 2000. Godly spouses must always hold on to this comfort, that they firmly insist that they are in the blessing and have a life blessed by God. 4, 2000. Principalities and kingdoms came into being only for the sake of peace, which is necessary for the spouses. 4, 2004. Husbands and wives must acknowledge that the first blessing of the Lord is to fear the Lord, the second is to have a wife and children, the third is to enjoy worldly peace. 4, 2005 Marital union is the beginning and the planting place of the church; therefore it is fitting that spouses should talk about no matter more than about God and his benefits 2c.
396Marital - celibate. 397
14, 147. If husbands and wives are right in their status and life and are godly, their hearts, eyes, hands and feet must be full of holy, good works all the time. 13, 1308. Husbands and wives can do nothing so small in their home, which belongs to housekeeping and the care of children, it is vain holy and God pleasing works. 13, 1310. God's command compels the spouses to stay with each other. 8, 1056. The pope allows spouses to divorce for adultery, but does not allow them to change. 14, 320.
Marital. There is no higher office, status, nature and work before God (apart from the gospel, which concerns God Himself) than the conjugal state. 19, 1741. Marital life has the glorious name and title of being a divine life, created and commanded by God and His Word. 13, 1304. God has instituted the conjugal state so that we may avoid fornication; whoever will not accept it in order to keep chastity is tempting God. 3, 233. Whoever wants to start a conjugal life, do it in faith and in God's name. 3, 383. A godly young person who wants to become married should first talk to God and say: O God, give grace to this! 22, 1156. Those who want to enter the conjugal state should ask God with right earnestness for a conjugal spouse. 10, 639. Marital life should be led for God's honor, not to seek pleasure in it. 3, 383. God wants the marital state to be honored, kept and led by us as a divine, blessed state, because he first established it before all others. 10, 67. Where there is no grace to live chastely with lust and love, it is better to become married. 8, 1034. With God's commandment that one should become conjugal, one must weigh down the conscience of single persons who are not gifted for solitary chastity. 2c. 14, 291. Those who marry recklessly, without the order prescribed by God, do not take wives, but bring upon themselves punishment and eternal torment. 2, 24. The fact that in married life one has so many worries, cares, journeys and burdens, which one may be subjected to apart from marriage, should not deter any Christian from marriage. 13, 1309. In married life there is sorrow and labor, but this is the consolation that God has so established and ordered it. 3, 87 f. If the authorities would think about how to bring the young people together in marriage, the hope of marital status would help each of them and ward off the temptations. 10, 349. No one likes to approach the marital state because he fears that he cannot support himself. 52: Where married life is
13, 1307. Christ testifies with his own works that he loves the conjugal state and wants his blessing to go most in it. 13, 1310. The very best thing in conjugal life, for the sake of which everything would have to be done and suffered, is that God gives children and commands them to be brought up for God's service. 10, 625. A woman can live with her husband in marriage and godly life, and be a housewife with a good conscience, but above and beyond that she should fear, believe and pray for God. 9, 1798. Parents should not be harsh and harsh, and should not force their children to marry those whom they do not love. 1, 1651. Moses had commanded that every man must be legitimate, for chastity was condemned as a barren estate. 8, 1030. In the Jewish nation it was so ordered and commanded that everyone had to be found legitimate, therefore also the youth was counselled at the earliest. 10, 66. After the flood the time was shortened, so that the men became legitimate in the fortieth year, the women in the thirtieth year. 2, 23. Even if the law of the pope is against it, if a marital state is started against the law of the pope, his law is no longer valid, because there is God's commandment not to separate. 10, 317. From the spiritual law it is clear that the ancients held more to the marital status than to the vow of chastity 2c. 14, 287 f. The pope made a mean commandment, forbidding the priesthood to be conjugal; the devil told him so. 10, 314. The world cannot deny that the apostles and ancient bishops have been conjugal, and many ancient canons confirm such marriage. 14, 287. The conjugal life was not considered a Christian state and good work in the papacy. 3, 50. Marital chastity is better and more pleasing to God than the chastity of all papists. 4, 1991. If the high apostolic state suffers to remain and become conjugal, why should not the lesser priestly state also suffer? 8, 1047 f. Junker Pabst says that conjugal works may not be done without sin, thus submits to annul and tear such union. 22, 1149.
marriage. It is a great sin and disgrace that we Christians become such great fools, and first want to advise whether women are to be married. 8, 1031.
celibate. God has not willed that the celibate life be made necessary, but has decreed that it should be free 2c. 19, 1569. Paul says that the celibate state is good because of
3S8Unmarriage - Matrimonial matters. 39S
the present tribulations not because of the reward in heaven. 19, 1521 f. Paul and Christ praise the celibate state because the freer the celibate are from the worries and tribulations of marriage, the freer they can continue in the word and faith. 19, 1521. In this life neither a virgin nor a celibate person is without evil desire. 19, 1521. The celibate life is conceived and instituted without God's word, yes, against God's word. 1, 165. The celibate life has first been practiced by some heretics in order to gain a semblance of holiness, and then confirmed by the pope, the arch father of all hypocrisy. 13, 1305. The celibate state or forbidden marriage is also, according to the papal news, contrary to the eternal Word of God and the ancient blessed custom of Christianity. 16, 974. The pope's commandments concerning the celibate state go against God's order and institution. 3, 49. The celibate life of the priests and monks has this certain glory and praise, that it is a statute of men, or, as Paul says, a doctrine of the devil. 1, 165. The papists have the pope's decree about the celibate state of priests, according to which they also have scripture, so that they prove it, but not in truth, because they cite the scripture wrongly. 4, 1569. The pope has established the celibate priesthood, by which the world has become full of fornication and cuckoldry. 3, 50. The ungodly celibate state of the pope is only an oppression of nature, since human life is inclined to beget children. 22, 1144. The whole Council of Nicaea was resisted by one man, Paphnutius, who refused that a decision be made about the celibate state. 19, 1574.
Celibacy. Luther says: "I am surprised why they force a man to be celibate when he has divorced his wife and do not allow him to marry someone else. 19, 106 f. The priests are forced to celibacy by the pope's commandment, but they do not vow voluntarily. 19, 1542. The papists have for the celibacy of the clergy of some fathers counter-affirmations, new canons and their own will of courage, without all Scripture and Word of God. 14, 289, The vow of celibacy is against God's word and work, and is not considered impossible. 10, 677.
Husband. The natural right entails that the husband should support his wife and children; therefore he should work. 4, 1981. The work of a husband is much more glorious than all the services of the monks and all the exercises, however arduous. 4, 1983. The work of a husband is an exceedingly
holy thing in which God is pleased and through which he wants to bestow his blessing. 4, 1983. The very strict Moses gave a new husband the privilege that he was free from all services for a whole year. 22, 1142. A woman who had been married to a cardinal lamented, when he died, that she had lost a righteous and honorable husband who had been satisfied with a wife. 22, 1212. Do only what a pious husband or wife should do, then you have a rule that is more severe than that of Franciscus and all monks rule, caps and plates. 7, 634. It must not be admitted that husbands are defiled with their wives, for that would be as much as desecrating God's work. 9, 1892. It sometimes also happens to husbands that they lose semen. 2, 1928.
Marital duty. St. Paul calls the marriage obligation a guilty will or friendship. This guilt makes God forgive and allow in the marriage state, which he otherwise punishes and condemns. 8, 1036.
Matrimonial matters. In matrimonial matters, civil law is on our side, to which the canonists and all who are subject to the Roman Empire should be obedient. 1, 1652. Luther gives the objection he requested about the marriage case of Jodocus Kern, pastor of Allstädt. 21a, 834 f. The Elector demands from Luther a concern about a marriage matter. 21a, 860 f. The Elector repeatedly asks Luther to prepare the concern about marriage matters, so that one can be guided by it in the chancellery. 21a, 1193 f. Spalatin asks Luthern for his concern in a marriage matter. 21a, 1194 f. Luther asks Nic. Hausmann that he should admonish the Zwickau council to refrain from intervening in matrimonial matters, since the Elector has reserved them for his office. 21a, 1248. In a marriage matter, Luther asks Spalatin to either reconcile or divorce the spouses. 21b, 1829. Luther gives his objection to Johann Hetz and Ambrosius Moiban in a marriage matter. 21b, 1876. Luther gives council to Leonhard Beier in a marriage matter. 21b, 1930. Luther gives advice to Spalatin in a matrimonial matter. 21b, 1965. Luther advises Leonhard Beier to refer a matrimonial matter to the lawyers. 21b, 2019. About the matrimonial case of a widow who is no longer under paternal authority. 21b, 2036. Luther's misgivings in a marriage case of Bastian Grün and his wife Margaretha. 21b, 2267 f. Luther gives his opinion to Ambrosius Moiban on a Jewish marriage matter. 21b, 2328. Luther refuses to deal further with a marriage case after it has been brought into law.
400Divorce - Marital status. 401
has come. 21b, 2660 f. Luther refers a marriage case to Bishop Amsdorf, to whose jurisdiction it belongs. 21b, 2772 f. Luther gives information to the Elector about the marriage case of Franz Zülstorf, in which one has turned to the Elector. 21b, 2804 f. Luther writes to Amsdorf about the marriage case of a priest who married the stepmother of his deceased wife. 21b, 3006 f. Luther gives Simon Wolferinus his advice in a marriage matter. 21b, 3019. Luther asks Bishop Amsdorf to hear for himself the marriage case of Mrs. Elsabeth Ruckers, who is being mistreated by her husband. 21b, 3136. Luther and his colleagues order a stricter investigation of a marriage case. 21v, 3137. Luther and the other theologians give their concern to the council of Zwickau in the marriage case of the cantor Matthäus Weißmann. 21b, 3166.
Divorce. On divorce. 3, 1586. Luther decides on a petition for divorce and recommends that it be granted. 21s, 604 f.
Marriage. That in the Elector's letter the fourth degree inclusive should be forbidden in marriage, Luther considers an oversight, because the fourth degree is free and permitted 2c. 21b, 3065.
Marriage. Of the marriage state it is written that God created male and female, and gave them together, commanding them to beget children 2c. 12, 1990. 2005. 12, 1990. 2005. Because the marriage state has the word and is sanctified by this word, it should be held in great honor and for an order that is pleasing to God. 12, 1991. 2005. The marriage state is God's state and order, so that whoever enters the marriage state enters a monastery that is full of temptation. 12, 1993 f. 2008. The marriage state is ordered and established by God Himself in the holy paradise. 10, 652. The marriage state is a divine state, ordered and instituted by God himself. 1, 164. Through the revelation of the Holy Spirit, Adam recognizes that the active cause of the woman and the marriage state is God. 1, 166. The marriage state is called that where a man and woman are joined together by God and according to the will of God. 1, 1653. Marriage is where a man and a woman are divinely and ordinarily joined together in the hope that they will beget children with each other and live in honor of God in this state. 1, 1673. Marriage is where a man and a woman are joined together in an orderly and godly manner, which is ordained that one should call upon God in that state. 2c. 2, 359. Many persons in one marriage state is against the natural law, for two shall be one flesh. 22, 1154. heaven and
Earth and all that is in it was created for the sake of the marriage state. 7, 1635. The marriage state was created by God and commanded that men should be fruitful, but the pope says: You shall not do it. 7, 2078. The Lord Christ confirms the marriage state, just as a preacher of the gospel does, that he teaches about external things when there is an unrighteous mind of the law. 7, 967 f. The marriage state is instituted and confirmed in both the Old and New Testaments. 22, 1208. This is almost the highest art in the conjugal life, that one learns to regard the marriage state according to its highest honor, namely that it is God's foundation and has God's word. 12, 2000. Marriage by nature is of the kind that it must work and feeds itself with the hand, and actually goes in the word of God. 8, 1044. Marriage is an outward, bodily thing that neither hinders nor promotes faith, and may one be a Christian, the other an un-Christian. 8, 1059. The pious bishops have had enough to do in the church to preserve the marriage state, and have therefore made a sacrament out of it. 7, 997. Marriage and secular government do not promote the kingdom of God or Christianity, but do not hinder it either, for they are secular states. 7, 874. It is not valid to make a freedom out of the marriage state, as if it were in our power to drive, change and walk with it as we wanted. 7, 452. If one wants to take up marriage, it is above all necessary to call upon God that he may choose and give a husband or wife. 1, 1651. Those who fall into the marriage state out of their own presumption, as if they did not need God for it, are justified in having purgatory and hellish torment in it. 7, 453. The civil laws hold that boys of fourteen years, and maidens of twelve years, should be old enough and fit for marriage. 2, 856. Without the parents' advice and consent and without their prior knowledge, one should not perform or begin the marriage. 1, 1650. Where people enter into marriage in a Christian manner and are certain of the will of God and their parents, the greatest disagreement is often overcome without any effort. 1, 1652. Those who flee from the marriage state are to be admonished to this holy state, so that they do not defile themselves with shameful lusts, like the tamer monkeys and cardinals. 2, 368. The teaching of the marriage state should be kept in the church and diligently practiced because of the necessity and dignity of the marriage state. 2, 358. If there were no marital status, regiments, countries and people could not exist. 1, 1176.
402Marriage . 403
If a man is able to keep and live chastely, he may abstain, but he should keep and speak honestly and much about the marriage state and motherhood. 1, 1735. The mixing that happens outside of the marriage state is shameful and condemned, under the wrath of God. 1, 1659. You will be able to live chastely and godly in the married state with your wife if you believe in Christ, since sin is then weakened. 1, 1672. Those who enter marriage without faith and prayer will finally experience all kinds of misfortune and be crushed by it. 1, 1677 f. The wicked memorize how the married state is scolded by many, therefore they flee this state and fall into the works of the flesh. 1, 1679. The Scripture praises with many words the honor and worthiness of the married state, so that we may learn that the married state should by no means be held in low esteem. 1, 1680. This is a very beautiful and blissful marriage state, in which both at the table and at the bed are written: Here is God's favor, will and his gracious pleasure. 1, 1653. In marriage there are many troubles, troubles and troubles, and yet those who look to the word keep a good, peaceful heart and feel help and comfort. 1, 1373. It should be noted that in marriage there are various exercises of faith and love, while the self-chosen services of the monks are nothing but rubbish. 1, 1392. God instituted the marriage state so that a church would be prepared, the terrible plague of the flesh would be healed and the way of sin would be blocked. 1, 1162. Magister Sententiarum says rightly: the marriage state was ordered in paradise for service, but after sin also for medicine. 1, 142. No one has so gloriously adorned the marriage state and the authorities as we have. 5, 411. As the marriage state is a divine order, so also the authorities are instituted by God and have the certain promise of divine blessings. 4, 1974. He who fears the Lord is blessed, whether he enters the regiment or the marriage state, however he may fare in these states. 4, 1977: God gives kings, princes, courts, laws and everything that is necessary for the preservation of the commonwealth and peace for the sake of the marriage state. 4, 2005 It is to be feared that if one despises his father and mother and enters into matrimony with sins without their knowledge and will, God will give neither happiness nor salvation. 10, 661. Whoever wants to enter the marriage state should not worry, nor be afraid of mammon. He shall dare to do it cheerfully in the fear of God, and it shall be well with him. 4, 1614. Marriage is not a fine thing according to the flesh,
but a good estate according to the soul. 3, 87. Through the marriage state in the Old Testament, which was commanded, many sins were avoided that would have happened otherwise. 3, 104. Everyone should enter the marriage state to whom God has not given special grace. 3, 50. Although in the marriage state the cause would not be to beget children, one should still think that it is a remedy against sin to ward off unchastity. 22, 1145. Marriage should be honored, cherished and valued; even though it is marred by sin, and all kinds of evil lusts are involved, it is still God's order and ordinance. 22, 1149. Without sin one cannot do without wives, one must have them. But the marriage state is God's order and creature. 22, 1188. Now it is known that the married state is a holy and delicious, good state, if a man and woman live peacefully with each other in wedlock. 2c. 22, 1212. God has honored the married state by placing it in the fourth commandment according to its honor; neither secular nor spiritual status is so highly honored. 19, 1741. Luther's prayer for his marriage state. 22, 1189. Luther considers the married state to be a paradise, even though he has to struggle with the highest poverty. 15, 2520. The whole Scripture testifies that in the married state almost through and through the greatest saints have spent their lives. 13, 1305. Marriage is a medicine which God Himself created and ordained so that we might stand in good conscience and live chastely. 13, 1306. The least work in matrimony is in itself better than the pope's ceremonies and worship, for in matrimony one has God's word and command that one serve the other. 13, 1308. From the marriage state, as from a source, come all kinds of persons, through whom land and people are governed and protected, the churches are appointed with preachers and other servants 2c. 13, 1308 f. Marriage is like a school for Christians, in which they are finely trained so that they do not become fainthearted in adversity, but pray and seek help from God. 13, 1309. Because of the fact that there are many hardships and temptations in the marriage state, the spouses, if they are otherwise God-fearing, are urged to pray and to trust in God's help and grace. 13, 1309 f. In marriage, faith and prayer do not celebrate, but must go on in constant practice, because now joy, now sorrow, now need, now help and salvation can be seen. 13, 1310. Marriage is a glorious and delicious state, because God Himself has ordained and established it, and has also given His blessing to it. 13, 1313. Because God Himself instituted and commanded the marriage state, we have
404Marriage . 405
The saints, who needed such an order of God, enter the marriage state as obedient ones. 13, 1305. The patriarchs, priests and prophets lived in the married state. 10, 653. The fourth commandment sat all estates, for the marriage state is the source from which all estates flow. 13, 754. As the married state must serve all other states, so all states should serve the united married state. 13, 754: One should not despise domestic life in the married state, nor, as the monks have blasphemed, regard it as a worldly, unfortunate state. 13, 158. The household or married state must sustain all kings and princes; one would have neither people nor interest if there were not married couples. 13, 162. 1603. Without the word of God, which honors the marriage state as a divine work and foundation, the marriage state would also be a lewd life, and not a marriage state. 12, 2002. Because God makes the marriage state pure with His word, and calls it a chaste, holy state, we should also keep it pure. 12, 2015 Although sin and evil desire are involved in the marriage state, which even the saints are not without, God covers the married couple with his mantle and pronounces them pure. 12, 2015 This is a great, glorious, unspeakable mystery, which God signifies in the marriage state, namely in the spiritual marriage of Christ and Christianity. 12, 2023. We Christians should consider the marriage state to be the greatest state of all, for no one else is set in such a high image by God. 12, 2030. Marriage is a state that drives and practices faith in God and love for one's neighbor through all kinds of toil and work, unpleasantness, crosses and all kinds of adversity. 11, 465. Those who are married should be cheerful and confident, and thank God that they are in such a state, which is ordered and blessed by God. 10, 593. Bride and bridegroom are called to church to confess that they are entering into holy matrimony according to God's order. 10, 595. No one can have rightful pleasure in the marriage state who does not firmly recognize such a state in faith, so that he pleases God and is respected before him with all his ways. 10, 622. Marriage is rightly called a holy order and state, since God has honored it with eightfold honor. 10, 650. The marriage state is the work, order and foundation of the whole Holy Trinity. Foundation. 10, 651. God has made a fence around the marriage state with the sixth commandment, because he does not want anyone to step into it, break something or do harm. 10, 653. God honors and glorifies the marriage state by confirming it through the sixth commandment.
and preserved. 10, 67. God gave the fourth commandment and made it as the next one after the first one, and thereby testified that he wants to keep the marriage state high and honored. 10, 596. By His miraculous work at Cana, the Lord has commanded the married state as a holy life and a blessed state, so that no one should despise it, but rather hold it in high esteem. 13, 157. Christ honors the marriage state with His presence and a glorious miraculous work. 13, 157. 1597 The world encounters that in the married state, instead of the pleasure and joy it had hoped for, it finally finds toil, pain and the cross. 1, 1680. The hearts of the godly should be uplifted and admonished so that they learn to despise the toil and burden of the married state. 2, 362. Marriage is God's will, by which he wants man and woman to be joined together in an orderly way, so that we may raise children who will serve the church and God. 2, 360. From Scripture we should add this final cause, that in the married state the children are to be raised in the discipline and fear of the Lord. 2:360 Marriage has two final causes; the first is to prevent fornication; the second and most important is to bear children and increase the human race. 2, 360. The fathers did not look at the shameful and miserable lust of the flesh in the marriage state, but at the blessing that they might have children for the sake of the promised seed. 2, 537. The marriage state is a right heavenly, spiritual and divine state against the spiritual state. 8, 1044. Marriage is a divine gift and the most spiritual state, and several other states have been wrongly called spiritual orders. 8, 1041. Marriage is not a gentle life, but full of toil and labor; pleasure is well withheld. 2, 1199. The clever and worldly wise look at the marriage state as if it were a leftover, rash human possession that one could do without. 8, 1028. Marriage is a help and means against unchastity. 8, 1036. Marriage has the cause and training of faith in God, but no spiritual state has it. 8, 1042. Marriage should be spoken of and held honestly, because we all come from it, and it is a nursery of the secular regime and the church. 1, 294. A noble lady instructed her daughter thus about the marriage state: "Hold yourself in such a way against your husband that he will be happy when he sees the lace on the house when he comes home again. 22, 1129. 1146. If these three things remain in the marriage state, fidelity and faith, children and fruits of the womb, and that one considers it a sacred thing and divine, then the husband will be happy.
406Marriage vows. 407
If a man keeps the marriage state, it is a very blessed state. 22, 1138. Those who are married and do not keep it, but break it against God's commandment, they defile and pollute it. 12, 1997. 2012. Up to now, also in Christianity, all praise has been forcefully drawn to virginity, and the marriage state has been made completely worthless. 12, 2000. The Cardinal of Mainz said: "What do we want to argue about? They have an article which we know and cannot deny to be right, namely the marriage state 2c. 17, 1349. The pagans and papists know nothing to preach about the marriage state; indeed, with them a carnal and worldly state is respected. 12, 1996. 2011. Monks and nuns defy and insist on Franciscus, Dominicus, Benedictus; but that the married state is God's order and foundation, we regard with contempt. 10, 662. Marriage was greatly despised under the papacy, and only virginity and chastity were praised. 2c. 13, 1596. The monks understand Paul as if he condemns the married state as a worldly state, and therefore teach that married couples cannot serve God. 19, 664. The pope says: Marriage is an evil thing and hinders the service of God, that is, on good, lazy days. 19, 1741. The pope has judged foolishly in matters of marriage, since he has forbidden his scribes to marry, since he has ordered them to hold it as a sacrament. 22, 860. When Luther was a boy, marriage and matrimony were considered sinful and dishonest beings, and recommended that one should vow chastity. 2c. 22, 1212. The holy fathers did not write anything in a dignified way about the marriage state, but were rather deceived by the impure, celibate life, from which so great abominations arose. 22, 1208. To betroth the marriage state established by God is not in our will, because it is not possible for us to keep it. 3, 49. Censorius in Gellius cuts off all reasons against the marriage state with this reason: one cannot do without women in this life. 1, 1176. Under the papacy, the marriage state has been infamous, scolded and desecrated in many ways. 1, 1172. The papists make a fuss about the marriage state, as if it were worldly and carnal, and do not see how it is set by God in such a way that it drives and promotes faith. 8, 1043. Gerson, Bonaventure, Hugh, Origen and Jerome also took offense at the marriage state of the patriarchs. 2, 556. The clergy not only despised the marriage state, but also blasphemed it. 3, 209. The monks have said that the married state is a dangerous and impure state. 2, 478.
The devil has laid a fierce and violent hold against holy matrimony, so that the papists have forced people to conspire against marriage. 2, 163. The devil has been very fierce and violent against holy matrimony, so that the papists have forced people to conspire against marriage. 1, 292. The pope, the devil and his church are hostile to the married state, therefore he wants to desecrate it in such a way that it should not be able to cultivate the priesthood. 16, 2288. If the papists held the marriage state sacred and a sacrament with seriousness, they would not forbid the priests to marry. 16, 2288. From the text in Moses, the marriage state can be affirmed and defended against the ungodly blasphemy and blasphemy of the papacy. 2c. 1, 164. The devil has so deceived some that they have despised the married state out of sheer holiness and have chosen a celibate life. 13, 1300. Popes, bishops, priests, monks and nuns swear away the married state and want to be called spiritual people because they live without marriage. 13, 1300. Because the pope is not a Christian, but the Antichrist, and the devil himself, holy matrimony is despised and held unclean by him. 10, 595. Few old people are found in churches, only because they rage and rage against God's holy order, the marriage state, tearing it apart by force. 10, 598. In the writings of the Latin and Greek writers, the evil that is in the marriage state is made to look bad, but what is good in it is obscured. 1, 1730. Out of original sin came the sayings of the Greeks and the Latins, so that they reject and contradict the marriage state. 1, 976. The more intelligent among the pagans have called the marriage state an inseparable union of man and woman. 1, 976.
Matrimonial foundation. In the case of a marriage foundation, the consent of both the parents and the virgin must be given, so that they may come together in an orderly and rightly divine manner. 1, 1740. Marriage foundations shall be established and made with the advice and consent of the parents of the groom and the bride. 1, 1730. In marriage foundations, parents shall not abuse their right and shall not exercise tyranny over the children. 1, 1730.
Prohibition of marriage. The prohibition of marriage is a prohibition of the devil, therefore Luther approved of the actions of the bishop of Kemberg, who married himself. 15, 2586. Many other laws in the papacy are equal to the marriage prohibition, which only serve to sin, death and hell. 8, 1658.
Wedding vows. Luther gives Johann Schlaginhaufen his expert opinion on a marriage vow. 21b, 2474.
4N8Marriage Honc . 409
Married people. It is a Christian order to wish God's blessing on the new married people in front of the whole church and to make a common intercession for them, so that they will begin their marriage in God's name. 13, 1313.
Wife. A wife among Christians, even if she is the lowest, if she is a believer, is better than the innumerable convents of all nuns. 19, 661. To the bishops, a wife is a shameful, harmful thing, which does not bring a penny's worth to the reverend fathers and lords in God. 19, 718. A kind word and obedient silence from the wife can calm many a quarrel, since otherwise anger and blows follow from backtalk, and with it all evil. 13, 1312.
Respectability. Almost all peoples in all countries have not remained in their discipline and respectability, good manners and virtue for more than twenty years; all histories bear witness to this. 1, 1636.
Glory. God's glory is nothing else than to be over all creatures, to give life, to cast the devil under himself, to kick death and sin with the props. 7, 833. God's glory is only that he gives, helps, benefits and saves everyone out of pure grace. 3, 1829. The glory of God is that he alone is just, kind, wise and powerful. From this it follows that all men are liars, fools, evil-doers, sinners 2c. 6, 575. Only among the people of Israel was the glory of God, that is, the right faith and service. 4, 352. The glory of God is twofold: which he shows in us through his mercy^ and that this is proclaimed by us. 4, 1128. The glory of God cannot be told if the shame of men is not told at the same time. 4, 1127. He turns the glory of God into shame who neither trusts in God, nor believes in him, nor loves him, but finds his comfort in some creature. 4, 351. How the honor of God is turned into shame. 4, 352 f. The glory of God and His service consists in sincere faith, strong hope and perfect love toward God. 4, 351. The three persons are not to be given some honor, but all the honor, because it is the same honor that the one and the triune God has. 4, 518. We must not be moved more violently by the desire of any thing than by the desire of the glory of God. 4, 517. Let nothing be prayed for that does not first serve to honor the divine majesty, that his name may be sanctified 2c. 4, 517. What the words: "Glory be to the Father and to the Son and to the Holy Spirit" 2c., which are frequently sung at the end of the Psalms, contain in themselves. 4, 516 ff. "My glory" is
The same as my song or voice, with which Christ praises and glorifies God. 4, 987. The greatest thing we can do to God, which he also desires the most, is to give him praise and honor. 4, 1704. Because of the preaching of the glory of God, we arouse the whole world against us, and are condemned as heretics, that we forbid the good works 2c. 6, 575. This is the glory of God, that one preaches and praises God's grace, mercy, good deeds and works alone, to everyone for salvation. 8, 38. When we seek God's glory, it seems before the world as if we seek our own. 7, 1088. By this the glory of God is transfigured, that he has begotten a Son of equal majesty and glory, who is with us always, even unto the end of the world. 9, 1498. The glory is given to the Father, if we realize that we are not saved by our own merits, but put our trust in his mercy. 2c. 11, 2217. This is God's glory in the highest, that we give him everything completely, throw all glory from us, and carry it home to him with thanksgiving. 13, 1470. God's glory means nothing else than to recognize, praise, extol and give thanks to God. Adam lost this honor in paradise. 13, 1469. God has put all His glory in the infant Jesus; where He is not honored in this infant, there is no glory of God. 13, 1468. God's glory is when he gives himself down for our sake into the flesh, into the bread, into our mouth, heart and womb 2c. 20, 818. Glory is due to God alone; he shares it with father and mother. 3, 1093. Honor to parents, required in the fourth commandment, means that one holds them above all things glorious and precious, as the highest treasure on earth. 10, 51. The honor that the heart shows is a great service to God, and greater than love toward one's neighbor. 3, 1222. Honor is something greater than love. Love is against our equal, but honor is against a higher and has a fear with it. 3, 1101. God did not create us to be proud and hopeful, hard, unreasonable and coarse, rude people, but that one should show honor to the other. 1, 1634. The honor of princes is not equal to that which one should show against father and mother. 3, 1094. The honor of parents according to the letter is done with an unenthusiastic heart and from a mind that despises them. 3, 1224. He who honors his parents has a high opinion of them, and this is especially commanded in the fourth commandment. 3, 1223. The honor towards the parents means the ready obedience and will to everything that the parents want^ then also the due value of the parents.
410Honor-honor . 411
3, 1222. The spiritual honor towards the parents is a devotion of the heart and reverence that flows from a ready will. 3, 1222. The honor of other kings ends with death, but the honor of Messiah begins with death. 4, 324. David calls "his honor" the verbal and outward praise and boasting of God, of which he boasts. 4, 986. We do mercy for the honor of God, when we receive, tolerate and improve our neighbor for God's sake, according to Christ's example. 12, 1082. One brother shows honor to another for the sake of Christ who dwells in him. 6, 797. That the man should give the woman her honor, has the opinion that the man should regard the woman in such a way that she is also a Christian and God's workmanship and armor. 9, 1055. Those who are vain of honor, who are indignant and hateful among themselves, boast indeed that they have the spirit, that they live in the spirit, but they deceive themselves. 9, 718. Vain honor is at all times an exceedingly widespread corruption in the world; there is not a village in which one or the other does not want to be considered wise and great before all others. 9, 716. The vice of vain honor especially afflicts gifted people who quarrel about their learning and wisdom. 9, 717. Many strive for honor, study for it, so that they become great doctors and want to come to the courts of princes and be greatly respected. 5, 1101. The servants of Satan are extremely eager for vain honor, and do everything to attain high esteem and praise among men. 9, 718. The servants of Satan do not want to be regarded as anything less than people who are avaricious of vain honor, yes, they swear that they seek nothing else but the honor of God 2c. 9, 718. The swarming spirits cannot refrain from praising their doctrine and their work, but blame and despise that of others, because they only seek their own glory. 9, 723. No one is without vain honor who boasts of his virtue, wisdom and goodness, and no one is found who does not deprive God of some of his honor. 4, 519. The vice of vain honor caused Paul to write the whole epistle to the Galatians; if he had not written it, his preaching to them would have been in vain. 9, 719. Almost both of Paul's epistles to the Corinthians are against the vice of vain honor, because it causes great misfortune where it gets out of hand. 12, 425. People who have distinguished themselves through abstinence and moderation have had honor as their main goal in mind, but not the will of God. 5, 482. It is in a Christian, much more in
There is no greater, worse poison for a preacher than when he seeks honor in temporal things. 7, 1079. No one is so capable of rejecting the extremely harmful vice of vain honor that he does not need constant prayer for it. 9, 744. He who strives for honor in the ministry of preaching, and wants to be great, learned and wise before the world, is unbelieving. 7, 1080. If we seek first the honor of God through the service of the word, our honor will surely follow. 9, 741. Those who suffer from vain honor do not care whether the direction of the preaching ministry is pure or not, but have in mind that they may win the applause of the rabble. 9, 737. Those who become proud by the price of their fame, seeking their own honor, not Christ's, and those who are moved by vituperation and shame, may give up the preaching ministry. 9, 722. The gospel is such a doctrine, in which we must seek nothing less than our glory; it holds up to us heavenly and eternal things, which are not ours 2c. 9, 720. When vain honor creeps into the church, there is no dispute about learning, understanding 2c., but about salvation and life or about damnation and death. 9, 717. In private people, even in those who have a magisterial office, vain honor is not so harmful as in those who preside over the church. 9, 717. St. Augustine says: "All other vices are done in evil works, but honor and our own good pleasure are done in and by good works. 10, 1321. We will never be able to remain in honor by our own conduct; God cannot suffer it. 5, 1101. Adam, through the evil spirit, stole the honor from God and appropriated it to himself, so that all men are in disgrace with him. Of all vices, the lust for honor is most deeply rooted in them. 11, 2036.
honor. If God is to be honored, it must be done through and in this child, who is Christ the Lord. 13, 1467. For the Father to be honored in the Son means that the Father is known to be a gracious and merciful Father for the sake of His Son Christ. 8, 376. The gospel is not given for us to seek our praise and glory through it, but that through it Christ's good deeds and glory might be glorified 2c. 9, 720. Man does not honor God until he is visited and honored by God with grace. 4, 1094. One should honor honest matrons, virgins, parents, and disciplinarians, not both for their sake, but that they are God's creatures, in whom God Himself is honored. 1, 1635.
412Ehraeiz - all the same. 413
Ambition. Ambition is a harmful vice in its own right, but nowhere so dangerous as when it comes among preachers. 7, 1079.
Covetousness. The honor-seeking of great men is an obvious sign that the knowledge of God is lost, whom we should serve through obedience, but not seek our own honor. 5, 482. The sin of ambition is the mother of all heresies, that one is not content to live among the common crowd, but wants to be something special. 5, 298.
Oak. In the past, people went to the oak tree, to Aach, to Grimmthal, so that St. Mary would help the people in the same places. 7, 2143. To the oak a small picture of Mary was painted on a paper, on it the confidence is directed, Maria hülfe in the picture. 3, 1777.
Oath. God has so ordered and arranged the regiment that one must be united against the other, so that all erroneous matters are settled, separated and put away by the oath. 7, 460. The oath is a twofold one: the one we swear out of frivolity, the other because we swear for the glory of God and the salvation of our neighbor. 3, 1429. As often as it is said in the holy Scriptures, "As my soul liveth," it is an oath that is sworn by God, whose creature is the soul. 1, 1548. Such oaths: As God lives, as your soul lives, by the life of the King 2c., are not in themselves false or unjust, but Christ only punishes recklessness in swearing. 2, 1483. The oath serves to reconcile the hearts of the people and to abolish quarrels and suspicion. 1, 1465. It is the same oath if you swear over three pennies as if you swear over a thousand guilders. 19, 711. If we are asked for an oath by the name of God, we shall confess the truth, whatever it may be. 13, 1781. An oath may be taken out of the duty of brotherly love. 3, 1082. If the authorities require an oath, one should swear. 3, 1081. The oath imposed on us by the authorities rhymes with the commandment of God that one should obey the authorities. 1, 1464. The divine majesty not only entices us with promise, but also compels us with the oath it takes to accept what God offers us in his word. 1, 1550. What else do we do with our unbelief and doubt, but that we punish God in his promise and oath, which he has made to it? 1, 1550. David did not accept the oath of God, which Abraham made, other than as if it had been given to him himself. 1, 1557. The oath is forbidden if it is made of one's own accord.
The oath is not to be kept, but to be broken. 3, 1081. The oath that is made against God and right is not to be kept, but broken. 17, 110. The oath that emperors, kings and bishops have made to the pope is made against God and the devil himself; it is to be torn up quickly, as the jura themselves say. 17, 1123. Luther gives his opinion to Pistorius that the oath of a papal abbot is void. 21a, 1469: Advice from a Swiss on how to put an end to false oaths. 5, 881.
Oath-breaking. To teach of oath-breaking that the pope has power to break oaths is not heresy 15, 1557.
Oaths. Formulas of oaths that must be sworn by those who wish to obtain an office or dignity from the pope. 16, 2109 ff.
Oaths. Teachers of law and sacred Scripture, notaries, abbots, superiors of religious orders, bishops and all cardinals are bound to the pope by ungodly oaths, therefore no Christian concilium can be hoped for. 16, 2110. In Germany, at the Universities of Wittenberg and Tübingen, the ungodly oaths with which they commit themselves to the pope are not required of the doctors at present. 16, 2117. King John of France and his wife receive permission from the pope for a confessor to change their vows and oaths. 15, 111.
Zeal. The zeal is actually an anger, which includes love by nature. 14, 1995. 14, 1995. Zeal is actually an enraged love, or, that I say so, a godly envy. 9, 555. Zeal from the spirit is always good, because it fights for the good; but carnal zeal does not do that. 9, 561.
Zealot. God is called a zealot because he has such a mind that he will not spare. 3, 1418.
Qualities. The Fathers of the Church called this the communication of attributes, that each of the two natures communicates its attributes to the person who is the Son of God. 6, 665.
Ownership. Christ will acknowledge you as his own if you recognize him as your Lord. 4, 664. As Moses calls the Jews God's property, so the evangelist John calls Christ's property, to indicate that Christ is truly God, equal to the Father. 7, 1620.
haste. When a matter has been discussed, it should be hurried so that it can be put into practice. 1, 1739.
one thing. Because God always does one thing, it should not be a disgrace for us to always teach and hear one thing. 3, 1737. The Holy Spirit and God will not be above it.
414simple - unity. 415
We are a hostile people, and we despise everything. 3, 1737.
simple-minded. To give simply means not to seek one's honor, favor, thanks or reward with it, and do not look upon any man as ungrateful or not 2c. 7, 495 f.
Only begotten. If Christ were not God, He could not be called "the only begotten Son" before the others, which means: He and no other is the Son of God. 11, 203.
Unity. Through unity with God in faith we receive everything from God for free; through love we do everything to God for free. 3, 1423.
Unicorn. We do not know the land animals: the unicorn, the rhinoceros, the leopard, the giraffe, the tiger, the ostrich. 22, 343. It is said of the unicorn that it cannot be caught alive, it can be hunted and hunted as one pleases; it can be stabbed, shot and killed, but not caught. 11, 1245.
united. Christians are easily united among themselves, since they recognize that all must be saved by the same grace, and that no one has merit before another. 6, 36. We must not hope or wait for the fact that just as the teaching of the gospel is good and unanimous, so all the people who hear it will also be good and unanimous. 13, 1634.
unite. It would not take much effort to unite the Thomists, the Scotists, the Modernists, then the priests, the bishops and the monks against Christ. 4, 633 f.
Unity. From the natural unity in the "Godhead arises this speech that God is the Father, God is the Son, God is the Holy Spirit 2c. 20, 1030. 20, 1030. From the personal unity arises such a speech that God is man and man is God. 20, 1030. In the Lord's Supper there was also a unity of two things; I will call this sacramental unity, because Christ's body and bread are given to us there for the sacrament. 20, 1032. Christian unity is in the spirit, since we are of one faith, of one mind, of one mind. 20, 776. The word and doctrine should make Christian unity or fellowship; where the one is the same and united, the other good will follow. 9, 831. Where the inward spirit is not, it is impossible for unity to exist; it teaches one kind of believing, one kind of judging, one kind of discerning, one kind of teaching. 2c. 19, 345. For the children of God it is enough for outward unity that they have one baptism and one bread as common marks and signs 2c. 19, 345. If only the unity of the spirit in faith and in the word is attained.
If we keep the same mind, then the diversity and variety in earthly and visible things does no harm. 18, 1985 The virtue of unity is the most noble and necessary among Christians, for where the others are to follow, as love, gentleness 2c., the hearts must first be one. 12, 738. The various ranks and offices, both spiritual and secular, can be summarized in the unity of the spirit or spiritual unity. 12, 739. Among Christians there are various differences of persons, languages, offices and gifts, but in unity and equality of mind. 12, 739. Unity of mind is the first fruit and virtue that faith should work among Christians who are called in one faith and baptism. 12, 739. Where there is no unity of mind, divisions and factions must break out, corrupting pure doctrine and faith. 12, 740. Where unity is divided, it is certain that not both parts can be the true church, but there must be one of the devil. 12, 740. Because the unity of faith and mind remains, the righteous, true church of God also remains, even though there is still weakness. 12, 740. If you keep the unity of the Spirit and Christ, there is no harm in not being of one mind with those who corrupt the word and separate the unity of the Spirit. 9, 727. Christians should hold fast to the unity of the Spirit, because they are all members of one body and share all spiritual goods. 12, 898. Luther says: "I do not want peace and unity by losing God's word, because then eternal life and everything would already be lost. 9, 831. As highly as the Sacramentarians praise the unity of life, we must praise the unity in doctrine and faith. 9, 727. If unity in faith or in spirit is lost, then you have lost Christ, so love can avail you nothing. 9, 727. Where love and unity are destroyed, and division and discord arise, the united doctrine also perishes, so that one falls away from Christ again. 8, 549. Sallust well and truly said that a small good soon increases and becomes great where one lives in unity. 1, 706. If the pope, bishops, princes, and swarming spirits were in agreement with us, such unity would be a certain sign that we had lost the right doctrine. 9, 653. The papist church seeks its unity in the unity with its outward idol, the pope; inwardly it is scattered by errors to all the will of Satan. 19, 345. Under the pope there is an outward show of unity, but inwardly there is no heart.
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unanimously with the other. 19, 345. In the papal church, there is only equality and unity, through and through, yes, to rage and rage against God's word. Otherwise, see only the barefooted 2c. 19, 1385. Luther informs the council of Esslingen that he has written to other cities and preachers that the preachers should meet in part to discuss the promotion of unity. 21b, 2012. Luther exhorts the Augsburg council to strengthen and help promote the unity established with the preachers. 21b, 2063.
Invite. If some come to us with good, honest testimonies, we should invite them kindly and willingly, wait for them and take care of them. 1, 1721.
one. If we are to be Christianly one with the enthusiasts, we must also love their teachings and actions and put up with them. Let him who will do so; I will not. 20, 776. Worldly, we want to be one with the fools, that is, keep physical, temporal peace; but spiritually, we want to avoid them, condemn and punish them. 20, 776.
Loneliness. Afflicted hearts should flee loneliness and have conversations with friends. 6, 440: One should flee loneliness and stay with people one knows, especially in spiritual distress. 1, 841. In temptations, one must flee solitude. Luther says: I would rather go to my shepherd John, even to the pigs, than to be alone. 22, 808.
Blessing. Christ ordered the service of blessing by these words: "Such things do", the use of taking in these words: "Take, eat" 2c. 19, 39 f.
Einsiedel. Opinion and advice of Luther and Bugenhagen to the Lords of Einsiedel in their dealings with Duke George of Saxony. 21a, 1050 ff. Luther and Bugenhagen advise the Lords of Einsiedel: they should not chase away their pastor, even by order of Duke George, but should suffer if he were to be chased away. 21a, 1076 ff. Luther's concerns in the Eiusiedel case. 21a, 1087 ff. Luther's further concerns in the Einsiedel case. 21a, 1093 f. Luther's concerns about some points in the Einsiedel case. 21a, 1095. Luther disapproves of the answer that the von Einsiedels gave to Duke George. 21a, 1102 f. From what the von Einsiedel answered Duke George, he understands and believes that they have completely recanted and denied everything they believed. 21a, 1102. The von Einsiedel want to walk a middle road, as it were, and try to find God's and man's grace on both sides.
but lose both at the same time. 21a, 1103. The answer that the von Einsiedel gave to Duke George is now exactly as he requested, that the von Einsiedel want to do what he pleases. 21a, 1104. Luther advises the von Einsiedel to revoke their answer to Duke George, either in writing, or with action, by turning away from his authority. 21a, 1105. Luther, who had been summoned to Altenburg because of the Einsiedel case, asks Spalatin to excuse to the prince his arrival delayed by bad road and bad weather. 21a, 1116. Luther resists the Lords of Einsiedel to sell their goods and suggests a form how they should write to Duke George. 21a, 1155 f. Luther's and his colleagues' concerns about the ecclesiastical relations of the estates of Einsiedel and the disputes with Duke George. 21b, 1889 f.
Hermit. There is an example in the "Descriptions of the Lives of the Fathers", which is quite ungodly and cruel: because a mother visited her two sons, who were hermits, they did not allow her to do so. 19, 1586. The hermits, because they led a hard way of life, as if they had been transported to another world, wanted to be something higher in the church than the bishops. 6, 235. A certain hermit wept when he once remained healthy for a whole year, while otherwise he became ill every year, because he thought that God had forgotten him. 10, 1856.
Concord. Let there be harmony between the ministers and servants of the word, so that they are of the same mind, teach, do, advise and order in the same way. 4, 1616. The common people should believe the same word in harmony with the teachers, be of the same mind and become partakers of the same spirit and teaching. 4, 1617. Luther says: Cursed be love and harmony, because of which God's word is given to preserve them. 9, 555. Among Christians, spiritual harmony is not hindered by the difference of status in outward conduct. 9, 709. As long as the kingdom of the devil lasts, we must promise ourselves neither peace nor harmony in doctrine. 18, 2012. There is no peace, no harmony, no friendship to be attempted between the faith or the doctrine of Christ and the will of the evil spirits. 18, 2009. The concord of faith and doctrine Erasmus seeks in vain by the counsel that we should yield and credit one another 2c. 18, 2009. According to love, nothing has ever been omitted on our part that we have not wholeheartedly offered to either preserve or restore peace and harmony. 18, 2008.
418Entry " - Elevation. 419
Because a protracted war must finally be followed by peace, unity is most helpful, which prevents many ills 2c. 22, 1776 Luther writes to the council of Augsburg: he wishes that the unity of the churches on both sides may always exist from now on. 21b, 2011.
Enter. "Entering the community" means managing an office or public service. 3, 1574.
Eisenach. Luther preached in Eisenach on his way back from Worms; the pastor protested against it before a notary and witnesses. 15, 2512.
Eisenachian. Eisenach treaty between Elector John Frederick and Landgrave Philip of Hesse concerning the war campaign against Duke Henry of Brunswick. 17, 1381.
Eisleben. Räthsel Luthers über seine Vaterstadt Eisleben. 22, 1952.
Eisleben, M. Luthers Bericht an D. Brück von M. Joh. Eislebens falscher Lehre und schändlicher Tat; dazu Antwort auf seine voidige und ungegründeter Klage gegen Luther. 20, 1648 ff.
Eißling. Luther asks the Elector for a free apartment for Jakob Eißling, who had served for a long time at the monastery in Wittenberg. 21a, 1199.
vain. "The vain" is everything that is not God and God's word. 4, 356.
Vanity. This is the greatest vanity and lamentation, that one deprives oneself of the custom of the present goods and worries in vain about the future ones. 5, 1378.
Ekeb. Ekeb means in German: eine Fußsohle. 3, 437.
El. The word El, according to the letter, means power, but if it is a proper name, it means God. 3, 1904. El is one of the ten names of God. 6, 209.
Elam. The first son of Shem was Elam, from whom the Persians are; the kingdom of Babylon belonged to him, but he was driven out of it by Nimrod. 1, 713. Elam are the Persians. 1, 679.
Elbe. It seems to us to be a great disorder and confusion that the Elbe, indeed all waters, drift in such an uneven course to its mouth. 1, 39. When the Elbe emerges from its banks, it sweeps down everything far and wide with great impetuosity. 4, 1863. The sea does not become fuller through all the rivers. Otherwise, if even the Elbe had flowed from the beginning of the world, it would have filled the circle of air up to the moon. 5, 1388. God's decree is the reason why the Elbe has its steady course here before Wittenberg and in this region and does not have to tire. 1, 36.
Elbe. The elbe, or heartwort, is said to be used by envious and witchy old hags when they envy a mother her beautiful child. 8, 1462.
Element. Paul calls the scriptures or letters of the law "elements"; some understand them to mean the first, crudest, childish ways of worship. 12, 223 f. Paul contemptuously calls the statutes and doctrines that are established in external things, even the external works according to the ten commandments, "elements of the world. 8, 1512. Teaching of the philosophers about the elements. 1, 32 f.
Elen. Luther pleads for Peter Elen, who is seeking a pastorate. 21a, 141 f.
Wretched. The wretched and the broken in spirit are the ones with whom God has his dwelling and rest. 22, 73.
Elephants. The elephants are very friendly and docile animals, and it is said that they serve humans in their home country for a certain time 2c. 22, 1932.
Elevation. Elevation is not a sign of sacrifice, but an exhortation to men to stir them to faith. 20, 1787. Because elevation is offered and unnecessary, as coming from human devotion without commandment, it is fair to compare with the churches that do not have it. 20, 1791. Elevation has no testimony of the fathers, and is introduced without benefit 2c. 22, 571 f. The elevation of the Sacrament in the Mass is a. Ceremony, which is free 2c.; we have done away with the elevation here at Wittenberg. 19, 1027. Why Luther retained the elevation for a time. 20, 1788 f. Luther's letter to Prince George of Anhalt concerning the elevation of Holy Communion. 19, 1340 f. Luther's letter to D. Gregorius Brück concerning elevation and church ceremonies. 19, 1342 f. Luther writes to Leonhard Beier that the elevation of the Sacrament is free fei. 21b, 2799. Spalatin may do with the elevation as he pleases. Luther does not want that in these neutral things any rope be laid. 21b, 2801. Paul Speratus, Bishop of Pomesania, asks Luther's opinion about the elevation of the Sacrament. 21b, 2810. Luther writes to Duke Albrecht of Prussia about the elevation of the sacrament: We want to be masters of the ceremonies and not let them become equal to faith. 21b, 2844. Luther writes: We have given up the elevation of the sacrament here, primarily so that we show that we are masters of the ceremonies 2c. 21b, 2854. Luther and Bugenhagen expressed their concern to the Elector that, after the elevation was done in the Rochlitz district, the same would not be done again.
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which was to be erected. 21b, 3054. Luther writes to Lauterbach that he would gladly yield to the Bishop of Merseburg that elevation be retained in the Duchy of Saxony. 21b, 3146 f.
Elijah. Elijah is in the middle of the years or the world, at the end of the third millennium of the world. 14, 612. The time of the kings Joram and Ahaziah in Judah is the most shameful time, about which Elijah complains so much that he also wishes to die. 14, 617. The Elijah promised by Malachi is not Elijah the Thisbite, but John the Baptist. 7, 125.
Eliezer. Eliezer, that is, God, my help. 3, 715. The name Eliezer is as much as Lazarus and means: God's help. 1, 937.
Eligius. St. Eligius is the patron saint of goldsmiths. 3, 1175.
Elisha. That Elisha let the forty boys be torn apart by two bears, because they called him bald, he did right, because they did not mock him, but his God. 22, 1431.
Elizabeth. "Elizabeth" means God's rest, the rest of the Lord. 12, 1722. Elisabeth with her preaching, and John with his leaping in her body testify that Christ is present, through whom all the world shall be saved from sin, death and the devil. 13, 1211. Elizabeth has a name from the fruit of the word: God's rest, which means that we have peace and joy in our hearts, and restlessness ceases. 7, 1527.
St. Elizabeth, a queen, had a great abhorrence of adornment. 3, 1235. St. Elisabeth's comment on a picture depicting the Passion of Christ. 12, 184. We read of St. Elizabeth that she served poor beggars and lepers. 12, 377.
Elohim. By the name of God Elohim, in the majority, Moses wanted to indicate the trinity or the three persons in one divine nature and being. 1, 14.
Parents. The status of parents is the highest, because all other statuses come from it. 3, 1101. The rule of parents is the greatest on earth. 3, 1093. The parents' authority and rule surpasses all other authorities, the pope, emperor, kings, princes and lords. Emperor, kings, princes and lords. 3, 1101. With the parents there is no fear and terror, but pure love; with the authorities there is not much love, but fear and terror. 3, 1094 f. The power of parents, which is the greatest and best, has been established by God. 3, 193. The power of parents is greater than the power of all kings or emperors. 3, 194. The power of parents is given, that the children should be brought up and God's word should be spoken.
teach. 3, 194. God will ask the parents on the last day about the children he has commanded them. 3, 1109. God indicates with the regiment of the parents that they are bishops, popes, doctores, emperors, princes and lords in their houses. 3, 1109. The parents are to preside over the children's welfare according to God's command. 3, 1107. Parents should behave towards the children in such a way that the parents are worthy of their name, so that the honor of the children is not shown to idols. 3, 1225. Parents should instruct the children in what they do not know about God. 3, 1227. Parents should give the children to God rather than to worldly affairs. 3, 1227. Parents should be careful not to give evil examples to the children. 3, 1230 f. Parents should diligently train, instruct and teach their children, not only in worldly matters, but also in spiritual matters for the salvation of the soul. 3, 1109. That the parents' rule still goes a little and the children are still a little obedient to the parents is a grace of God. 3, 1108. Whatever the parents tell us to do, if it is not against God, we should do. 3, 1101. Honor to parents requires that one be obedient to them, help them in need and serve them and respect them greatly. 3, 1100. You shall serve the parents, there you will find God, not for the sake of the parents, but for the sake of God's word. 3, 1098. For the great, glorious goodness of parents we cannot thank God enough. 3, 1095. In the parents, the good and fatherly heart of God towards us is depicted. 3, 1095. The high opinion of parents comes from the contemplation of God and His will. 3, 1224. Parents rejoice in the honor and glory of their children as much and probably more than the children themselves. 3, 1912. Where parents or authorities command something that is against God, the fourth commandment is abrogated. 2, 267. Christ does not want the parents to be preferred to God and his word, lest the hypocrites should invent an opportunity to do something against the word. 7, 35. If it concerns the matter of the divine word, then the parents must be subordinated; except in this case, however, the parents must be honored absolutely. 7, 109. If the commandments of the two tables are observed, then one must do whatever the parents or the authorities may command. 7, 249. If the parents should obviously command something against the second tablet, as killing, adultery, stealing, lying 2c., one must not obey them. 7, 249. Where the parents' commandment of the first tablet is not resisted, the parents' command is truly God's commandment, because he himself has commanded,
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to obey the parents. 7, 249. Parents generally have two ways of dealing with children: either by too much pampering or by too much severity. 9, 1544. Parents who love their children too much, who leave them the will to be brave, basically do nothing but hate them. They raise a villain. 9, 1544. There is not a child who recognizes and considers what good we have received from our parents throughout our lives, the Holy Spirit grant it. 10, 54. He who knows how he should hold his parents in his heart will not let them suffer misery and hunger, but will share with them what he has and is able to do. 10, 51. Also with works, that is, with body and goods, one should prove such honor to the parents that one serves, helps and cares for them when they are old, sick, infirm and poor 2c. 10, 51: One should be chaste in words against parents, not to harangue them, nor to thunder, but to let them be right and keep silent, even if they do too much. 10, 51: The young people should imagine that they have their parents before them in God's stead, even if they are small, poor, infirm and strange. 10, 50. God demands that one stand and show oneself against the parents with the heart and with the body in such a way that one thinks much of them and considers them to be supreme according to God. 10, 50. When parents bring up their children rightly for God's service, they truly have both hands full of good works before them. 10, 1362. As the fourth commandment states, God wants all children to be obedient and willing to their parents, just as the Lord, who is the God of us all, did in his childhood. 13, 151. We are to learn, when it comes to the point that we must disobey either God or parents and overlords, to say: I must be in that which is my Father's in heaven. 13, 148. The parents have the power to demand the children who become monks or nuns from the monasteries, if they need them. 19, 1158. There can be no other service of God than to obey his commandments, among which is obedience to parents. 19, 1506. If the parents and Christ's profession or authority conflict with each other, Christ's authority alone shall rule. 19, 1505.
conceived. Christ became a right, true, natural man, but was not conceived and born in sins like other Adam's children, therefore his mother had to be a virgin 2c. 13, 2676. 13, 2676. We begin in sins, are conceived and born in sins, be it emperor, king, prince, rich or poor; everything that is called and is man is conceived in sins. 13, 2676. In the eyes
Since Mary conceived, she has been a holy mother, full of the Holy Spirit, and her fruit has been a pure, holy fruit, both God and man. 13, 2677.
Letter of Recommendation. Luther gives a letter of recommendation to Michael Aethiops, an oriental clergyman, in which he testifies that he agrees in doctrine with the occidental church. 215, 1916 f. Letter of recommendation from Luther for the pastor Theobald Diedelhuber. 215, 1970. Luther gives Franciscus a Moor a letter of recommendation in which he asks the people to whom he will come to be helpful to him. 215, 2244.
feel. If one says forgiveness of sin and eternal life, and we feel nothing but sin and eternal death, then we do not believe that it will happen as the word promises. 11, 1941.
Outrage. Luther is concerned about a great outrage so that God will punish the German nation. For the common man receives the gospel carnally. 15, 2007.
Emser. Emser writes against Luther on the orders of his furious Duke George. 15, 2508. Emser has written a booklet against Luther, which is a single lie from beginning to end. Luther will answer him for the sake of Duke George. 15, 2425. Luther's writing: "On the super-Christian, super-spiritual and super-artificial book of Bock Emser's Leipzig Answer." 18, 1270 ff. Contradiction of Doctor Luther's error, enforced by the most learned priest of God, Mr. Hieronymus Emser, Vicarius of Meissen. 18, 1352. Emser uses our translation of the New Testament, but in order to keep his George in favor, he has at times changed a word against his conscience 2c. 22, 937. Emser had translated King Henry VIII's book into German. Emser had translated King Henry VIII's book into German. 15, 2623. From Duke George's preface to Emser's New Testament. Luther wanted to write about it, but refrained from doing so because Emser had died in the meantime 2c. 17, 2231. Letter of Hieronymus Emser about the disputation at Leipzig, in so far as Bohemia is occasionally remembered in it, to D. Johann Zack in Prague. 18, 1202 ff. Emser brings up the shadows, images and models of the future priest, Christ, and wants them to be taken for the truth itself. 18, 1232. Emser is like the monkey who saw a cobbler cutting leather, and then went and also cut, but the leather spoiled. 18, 1275. Emser is blind as a bat and stone-deaf, so that when Luther demands scripture from him, he answers with the teacher's sayings. 5, 333 f. If Emser will write more, so
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he will still say that the Sprengwedel and the Räuchfatz in the Scriptures are also called priests. 5, 334. Luther reports of an argument he had about Thomas and Aristotle at a banquet to which Emser had invited him in Dresden. 13, 2385 f. Since the papists could not honestly contradict Hus and Jerome, they put a false opinion on them; so does Emser against Luther. 18, 1277 Luther suspects Emser of having published his Furies Against Luther under the name of Thomas Rhadinus Todiscus and having it printed in Rome. 15, 2437. Because Emser cannot abort Luther's teaching, he turns on his life to desecrate it. 18, 1264. According to Emser's supra-Christian, supra-spiritual interpretation, Luther teaches vain unchastity, hopefulness, disobedience, and such unrighteousness. 18, 1276. If heretics deserve fire, Emser should be killed a thousand times over with the pope. 18, 1302. The Meissen priests with Emser are so nonsensical against Luther that they judge that the one who killed him is without sin. 21a, 219. Luther informs Nic. Hausmann that he does not want to write against Emser, but leaves him to the judgment of God. 21a, 616 f. Luther asks the Elector to write to Duke Heinrich to prevent the printing of Emser's Low German Testament in Rostock. 21a, 1380 f. Emser viciously stole the text of the New Testament from Luther, but poisoned it viciously and shamefully with his glosses and annotations. 21a, 1381. In the absence of the Elector, the Electoral Councils wrote to Duke Heinrich of Mecklenburg to prevent the printing of Emser's New Testament. 21a, 1381 f. Luther himself addresses Duke Heinrich of Mecklenburg to prevent the printing of Emser's Testament in Rostock. 21a, 1382 f.
Enallage. Enallage, a figure of speech; the
Confusion of numerus. 9, 395 f.
End. Before the end, the world will be sick as it were, so that heaven, sun, moon, stars, men and everything will be troubled, writhing and evil. 13, 13.
End Christian. The pope with us is the right end-Christ, who has the high, subtle, beautiful, glittering devil, who sits inside Christianity, leaves the holy scripture, baptism, sacrament 2c. 20, 2282 f. The pope persecutes us, curses us, banishes us, drives us out, burns us, as a true end-Christian should deal with Christianity. 17, 2191. If the pope acts against divine Scripture, he is called an end-Christian, i.e. one who
against Christ. 12, 1123. The papists testify with their own mouths in the doctrine of the keys that the pope must be the right end-Christian 2c. 19, 927. The pope does none of the things that St. Peter demands, from which you can clearly prove that the pope with his bishops is an end-Christian or an anti-Christian. 9, 1103. If the pope is the right end-Christian, as Luther does not believe otherwise, then he should not sit or reign in the devil's stable, but in God's temple. 17, 2191. The end-Christian sits in God's temple by the devil's effect, but nevertheless it remains God's temple through Christ's preservation. 17, 2192. The end-Christ blinds our eyes with holy names and words, namely with the names of Christ and Peter together with the name of the church. 18, 1523. If you want to know what the miracles of the end-Christ are, read the saints, the monks, the pilgrimages, the mass legends, and you will see what false signs are. 20, 2283. The pope, the end-Christ, rules so masterfully that he elevates his Drecketal, his Alkoran, his human doctrine above God's word 2c. 20, 2283. The Pabst does not want to be judged or punished like other Christians, therefore he is certainly not a Christian, but the end-Christian or Pabst among Christians. 17, 1127 f. God would not have changed the law of Moses if he had not promised to change it by his word. No one is subject to it, except the end-Christian. 17, 1339. The pope, who spreads more than too many such errors in the world, and takes the money and goods of all countries for it, is the right, main, last end-Christian. 15, 1517. If you, Pabst, do not revoke the one figure, then do not hold it against me that I call you the end-Christ, whom Paul banished and maligned. 15, 1526. At the time of Cyprian, Jerome and Augustine, all Christians called their bishops Papa, until the devil assigned such a title to the end-Christ at Rome alone. 16, 2061 f. Not only must you be able to call the pope an end-Christian, but you must know how to prove this clearly from Scripture, so that you can surely die on it 2c. 9, 1104. 1279. With an excellent, divine appearance, the end-Christ broke in, attached all the world to himself, and brought it to the point that everything he thought about had to be considered a divine thing. 12, 1291. After Christianity has gotten peace and tranquility from the tyrants and heretics, the end-Christ takes an external regiment from his own head under God's name. 12, 1290 f. Should the pope defend himself with writings, he could not stay for a moment, and would be found guilty of all heresy.
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He is the right fundamental soup and the end of Christ, therefore he rages with fire. 15, 1556. After the example at Costnitz, the pope and his heretics have also burned several other sincere Christians in other places, as is proclaimed by the end-Christ. 15, 1555. The end-Christian and his followers think that there are no Christians who are not under their tyranny. 6, 1142. An old prophecy among the images of the end-Christ says that at the end of the world the people will become wild and rough, and fall from all faith. 5, 849. One still leads with a book of the end of Christ, in which it is written that the people will fall before the last day into such error that they say that there is no God 2c. 9, 1390. The Greeks and Bohemians are not to be deceived by the perverse and free laws of the Roman tyrant and end-Christ, who takes a form from the Christians out of sheer spite. 15, 1529. It has been nine hundred years that no one has preached or written blasphemous abominations and idolatries against Pabst, the end-Christ. 12, 1292. The end-Christ must die by the spirit of the mouth of Christ, but Christ's mouth is his word and preaching. 14, 376. The wicked is killed by the breath of the mouth of the Lord, that is, by the word of God, so that his Christians no longer keep the laws and commandments of the end-Christ. 12, 1298. We, the poor little group, want to put together prayers, teachings and exhortations, and make the devil together with his end-Christ and his great followers the longer the merrier 2c. 12, 1302.
The devil of the end of Christ. There is no other help nor salvation against the devil of the end of Christ, except that the Lord Christ finally says to him out of his divine power and might: "Lift yourself, Satan!" 12, 1303.
terminal. An endelich maid or woman is one who does a thing that goes by. 7, 1524.
Angel. Angelus, which we call an angel
is actually said as a messenger; not a messenger who carries letters, but who delivers the message orally. 11, 92. The scripture reports nothing about the creation, nor about the struggle and fall of the angels, but Christ says that the devil did not exist in truth. 1, 27. Moses writes nothing about the creation of the angels, because he only describes the creation of the visible world and the creatures that are in it. 22, 141. The angels, as soon as they were created, were not made so firm and stable in their nature that they could not sin.
1, 137. The angels have also been in such a state of innocence, which has been changeable. The evil angels are judged and condemned, the good ones confirmed in good. 1, 138. The angels, as they are now, cannot fall; but Adam could fall, because he was in such a state, in which he could become immortal. 1, 136. By appointing the angels to serve us, God wanted to show how highly he thinks of us who believe in him. 1, 1690. The angels are very his spirits, since there is no hope inside. 13, 65. The good angels serve only the elect. 11, 2383. An angel is a spiritual creature, created by God without a body, for the service of Christianity, especially in the ministry of the church. 22, 696. God gives angels to us as guards and escorts. 3, 903. The dear angels wish us a courageous heart that can defy and throb even when things go badly, in all kinds of misfortune and temptation. 13, 77. The angels are much more noble than we humans: first of all because of their nature and character, then also because they are without sin. 13, 63. Although the angels are pure, holy spirits, but we are poor sinners, they do not want to flee and despise us, but be good friends with us. 13, 519. God makes the angels, the forefathers of heaven, preachers, so that the word of God comes to us through the hand of the angels. 3, 725. God made his angels, the dear princes, preachers and sent them to the shepherds who were poor beggars. 13, 78. The dear angels are watchmen, that they keep watch over us and protect us. 10, 1052. The angels are not gods or goddesses, but are servants who govern the whole world for the sake of those who shall inherit eternal bliss. 2, 726. The dear holy angels have a regiment among themselves, as some are called archangels and great princes, and have a great multitude of heavenly hosts with them. 9, 834. No human being is so friendly and willing and inclined to all kinds of services and benefits as the angels. 1, 1688 f. The angels' life and being is a divine thing, true knowledge of God, security, peace toward God and pure, holy thoughts and works. 12, 917. The angels are kind, merciful, benevolent spirits, who gladly let themselves be used to hinder the devil's activity. 13, 1263. The angels are kind, merciful, benevolent spirits who help to prevent the devils from doing everything they want. 13, 2774. God created the angels to serve and protect us against the evil and harmful intentions of the devil. 13, 1263. Through the service of the holy angels, the sovereignties are governed, the world and the world are protected.
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Home rule, and all that this world has. 2, 726. The good angels are always around and with us, that they may help us to stay with the truth, to keep our body and life, wife, child 2c. from the devil. 10, 1029. If you want to have the good angels around and with you, fear God and be pious; the angels cannot stay with impenitent people who continue in sins forever. 13, 1267. The angels are wooers and forerunners of the bridegroom at the wedding, order the wedding and keep the children and what belongs to the house. 1, 1687. It is the great power of the dear angels, who preserve the estates against the bad boys. 10, 1056. If the dear angels did not always guard and protect us, we would probably be strangled ten times in one hour. 13, 2786. Angels were appointed to give the law of God to the people of Israel in the place of God, and Moses as a mediator was to receive it from the angels. 3, 5. The holy angels stand around us, and look with their eyes straight at us, if we are godly and pious. 1, 1523. Where there are twenty devils, there are a hundred angels, and if it were not for that, we would have perished long ago. 5, 378. The holy angels appeared less frequently in the New Testament than in the Old, because the Son of God and heir over all appeared and sent Himself 2c. 1, 1525. Where one would be without the guard and custody of the dear angels, and God would not thereby ward off Satan's fury and rage, we would not be able to live for a moment. 1, 1246. The most certain sign and indication of a good angel is that he comes from heaven. 1, 1532. The angels are holy and pure spirits, therefore they cannot suffer where one leads an ungodly life, lives in fornication and other vices. 13, 2785. The good angels come with a fright, that is, with a peculiar majesty; but an evil angel creeps along silently and quietly like a snake. 1, 1530 f. This is quite certain, that the angels are present with and around us, of which one should not doubt even once. 1, 1687. On the faith that the angel of God will be with me in the direction of my ministry, peace, security and joy of the spirit follow in all temptations. 1, 1686. Sometimes the angels allow something evil to happen, but this happens so that we are tempted and our faith is also exercised and tested. 2, 730. Where the sins get out of hand, and the kingdoms, countries, cities and princes are given over to be punished and devastated, the protection of the angels ceases. 2, 728. The angels watch over, govern and strike.
not only for the godly, but also for the ungodly. 2, 724. The angels that now live in heaven are like fire, bright and shining spirits, and God Himself is fire. 7, 1356. The weather at Mount Sinai was made by the power of the angels, who gave the law in God's name. 7, 1355. The angels of God resist the devil and can do better than he. 7, 1355. The book of Revelation calls both the good bishops and preachers of the gospel and also the false seducers and the beginners of heresies and pieties angels everywhere. 10, 1077. In death comes the trembling, for I feel the sin; but it is not right, then I should certainly learn to believe and say: "He has commanded his angels over you." 10, 1062 f. Where we walk and stand, God's holy angel shall be with us; yes, even when we die and travel to another world. 10, 1062. Know that the angels will not only assist you in this life, but also in death. 10, 1061. When you die, say: Christ will be with you and have with him an innumerable host of holy angels. 10, 1061. Finally, when we need the angels the most, they wait for our soul and bring it into God's bosom, for which it is baptized. 10, 1060. Even the dear angels in heaven do not get tired of it, but have their eternal pleasure and joy in it, that they may see it, which is revealed and preached to us. 12, 968. God has appointed His angels so that every Christian has not one but many angels to guard him, just as each one has his own devils that stalk him. 13, 1265. Where God withdraws his angels because of our sins or other causes, there is evil with killing, burning 2c., there the devil takes pleasure in. 13, 1263. God also punishes the ungrateful bad guys by not resisting and keeping his angels at home. 13, 1260. Against the evil, poisonous, mischievous enemy, God has ordained the angels to watch and to defend. 13, 1259. If we want to be evil and do not ask for God's word, nor thank Him for His fatherly protection, God will be angry and keep His angels at home 2c. 13, 1260. We Christians should learn to believe that the angels ascend and descend to our comfort, and that we are fellow citizens of the dear angels in heaven, and stand in their company. 7, 1769. The angels are made children of God through Christ, for they were created through the Son (Col. 1, 16.). 7, 1954. We should learn that God protects and helps us through His angels and be grateful to Him for it. 13, 1258. 2770. Against the wicked, poisonous, mischievous enemy, the devil, who is able to destroy us without any sub-
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God has ordained the angels. 13, 2771. God could save us from the devil and all misery by himself, without the service of the angels, but he has arranged it so that one creature should always serve the other. 13, 1258. When God wants to punish, he removes his hand and takes away the protection and service of his dear angels, and leaves room and power for the devil over us. He gives the devil space and power over us. 13, 2771. God punishes the ungrateful, bad boys by not resisting the devil and keeping his angels at home. 13, 2772. God sometimes lets individual pieces of the devil's wickedness happen, so that we learn that if God did not defend us every hour through the angels, this would happen forever. 13, 2771. It is a constant battle between angels and devils. The devil would like to cause all kinds of misfortune; God resists him through the dear angels. 13, 2771. The angels both serve the gospel and the sword by helping and persuading the people with understanding. 14, 1789. Through the angels as co-workers and his helpers, God helps and saves all men, and will not teach without the preachers, nor help without the angels. 14, 1787. All who bring the word of God, who are the preachers or ministers of the word, are called angels of God. 14, 1721. What God does through His holy angels, the pagans have attributed to luck and made an idol out of it. 14, 1786. Where men escape misfortune or have good fortune, these are all the works of God and the angels. 14, 1786. The office of the angels is to help and advise men, to promote and improve, and also to ask and provide for us. 14, 1787. The ministry of angels is an outward ministry, which they both perform for the pious and the wicked, because both the pious and the wicked are God's creatures, created by Him. 14, 1787. Whoever would find a person with a sweet heart and a gentle will, not treacherous, and yet reasonable, wise and simple, would see the image of an angel. 10, 1031. The angels lead this way for and for that they appear in the form of a young or old man. 1, 992. The angels do not have wings, but one cannot paint them in another form, because they come flying. 1, 289. Depending on God sends a good or bad angel, a warm or cold breath or wind, heat, cold or snow follows 2c. 4, 1623. The angels are called hosts, item warriors, guards, leaders and rulers among the creatures of God, because that is their office here on earth. 2, 724. It is a precious thing that the angel has to be there and free the bride for Isaac. 10, 1051. Every city, every city, every city
Country and kingdom has its own angel, and the same against the black nickel, the evil spirit, the devil. 10, 1050. If it were not for the protection of the dear angels, no child would grow up to a perfect age, even if the parents used all possible diligence. 10, 1049. As God created all offices for our benefit, so he also created the angels for the benefit of mankind. 10, 1047. We read in the Holy Scriptures that the angels led St. Peter and other apostles and saints out of prison. 13, 2784. A little child, as soon as it is born, has its own angel, which is much greater and mightier than the king of France or the Roman emperor. 13, 2784. The higher a person's status and the greater his business, the greater and stronger an angel he has, who protects him, helps him and fends off the devil. 13, 2784. Every man has an angel of his own who looks upon him and watches over him. 13, 2783. Princes and lords have great and excellent angels; children and servants have common angels. 13, 2777] Every Christian has not one but many angels to guard him, just as each has his own devils that creep after him. 13, 2776. If one wants to think and write about the angels, one must not speculate, but hear how they speak and sing. 13, 1477. We have clear and beautiful, bright appearances enough, the baptism, the Lord's Supper, the keys, the preaching ministry, which far surpasses all appearances of the angels. 1, 1527. In spiritual matters we should ask nothing of the angels, for the divine promise is now abundantly enough fulfilled and revealed in Christ. 1, 1527. How godly church ministers should preach eloquently and piously about the doctrine of angels. 22, 696 ff. We have enough from this that we know that good and evil angels are, but God created them all good at the same time. 1, 28. It is certain that the angels have fallen, and the devil has become an angel of darkness out of an angel of light. 1, 28. The least of the angels that guard us is stronger than all the devils; this is a comfort for the embattled. 22, 1872. The evil spirits or devils are prevented by the angels from doing harm, therefore they do not always harm, although they always want to harm. 22, 698. The angels, who have departed from God, are bound with the devil in bonds of darkness and kept to damnation. 9, 1374. Evil angels rule everywhere, in the courts of the pope, the emperor, the kings, the princes, yes, even in the houses of the common subjects. 2, 724 f. The evil angels and devils, who are invisible, are our much greater and more harmful enemies than the physical and fictitious ones.
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baren. 1, 1689. After the future of Christ, the devil deceived the world in a terrible way, because he often sent ghosts, poltergeists and evil angels. 1, 1525. Since the angels in heaven began to become proud and despised the humility of the Son of God, they were cast down to hell and became the very ugliest devils. 1, 299. Paul freely confesses that God had to send him an angel of Satan out of hell, so that he would not exalt himself to the great enlightenment. 3, 1827. The angels ran against the first tablet and were cast out of heaven because of it. 4, 1811.
Engelbert. Luther recommends Al. Engelbert. 21b, 2505 f.
England. England (Anglia) is called Engerland (Angria) by the Angris or "Engers". Therefore, England still largely has the Saxon language. 14, 727. Luther's letter to a good friend, in which he shows cause why he wrote so harshly and sharply to the king of England. 19, 350 ff. "Luther's Answer to the King of England's Blasphemous Title." 19, 410 ff. Luther's booklet against King Henry of England has annoyed very many; he wanted that. 19, 1772. Luther replies to the King of England, who is thought to be the larva of Erasmus. 19, 1774: On the advice of the King of Denmark, Luther wrote a humble letter to King Henry of England; he answered him hostilely. 19, 1786. Contents of an edict promulgated in England in 1539, in which it is commanded to keep the main summa of the papal doctrine under penalty of life. 17, 260 ff. Luther's concern, raised jointly with Jonas, Bugenhagen and Melanchthon, about how to behave against the king in England. 17, 265 ff. Luther writes to the vice-chancellor Burkhard about how far the king of England should be allowed to slacken in articles. 17, 282. Thomas Morus was not killed by the King of England for the sake of the Gospel, because he was a very great tyrant against the Gospel 2c. 22, 1262. Luther thanked God that he had redeemed our church from the angry king of England, who had desired and sought the alliance of ours with the greatest diligence. 22, 1261. King Henry VIII of England wants to be the head of the Church in England, which title is not due to a bishop, let alone a king or prince. 22, 1261. Luthern never liked King Henry VIII of England's intention to kill the Pope's body, but to preserve the soul, that is, his false doctrine. 22, 1260 f. The followers of Duke George praise the Book of the King.
Luther assumes that Lee is hidden under the skin. 21a, 429 f. King Henry VIII of England had married his brother's wife, who was the mother-sister of Emperor Carl V, which had not been permitted to him by the pope 2c. 22, 1261. Seven universities had decided that the divorce of King Henry VIII of England should be pronounced publicly, but we and the University of Louvain gave a different opinion. 22, 1259. Luther gives D. Robert Barnes a concern about the intended divorce of King Henry VIII of England. 21a> 1688 ff. King Henry VIII of England seeks to repudiate by divorce the queen, who is the emperor's mother-sister. 21a, 1701 The Elector gives Luther and his colleagues news of the message coming from England and instructs them on its reception. 21b, 2006 f. Luther writes to the Elector that he will not allow himself to be put into such a conscience that the Queen of England and the Princess should be publicly judged as incestuous. 21b, 2032 f. The Queen of England lost her cause with all the world, without the beggars, theologians at Wittenberg. They wanted to keep her with royal honors. 21b, 2038. Luther is sick to death of the English, of the useless quarrels over words, for the sake of which the prince is burdened with such great costs. 21b, 2041. The Elector expresses his disapproval of the fact that the English envoys are dragging out the matter by quarreling. 21b, 2041. Luther writes to the Elector about the negotiations with the English envoys concerning doctrine, and that he may ask to answer for the King's marriage case as far as it is approved by the Wittenbergers. 21b, 20 51. In England it has been decided with the consent of the whole kingdom that no one should travel to the Concilium. 21b, 2106. England takes away the pope's name and property, but strengthens his doctrine and abominations. 21b, 2382. The king of England had an envoy to our prince in these days, but he brought or reported nothing that could have indicated any hope. 21b, 2384. Luther informs Landgrave Philip of Hesse that he has already written his judgment on the cause of the King of England to D. Robert Barnes. 21b, 3467.
Grandchildren. With old people, the special love they have for their grandchildren is worthy of admiration. 4, 2008.
Encratites. The Encratites misused the saying Gal. 6, 8. to confirm their enthusiastic opinion against marriage. 9, 751.
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disinherit. It is in the father's power and authority to disinherit his disobedient, ill-advised son. 22, 172.
abduct. If someone kidnapped a virgin he loved with her will, he did not sin against the virgin who consented, but against the parents who are violated. 22, 1163.
Kidnapping. Kidnapping is the greatest theft of all. 3, 1295.
snatch away. Since God says, "I am the Lord your God," he truly will not let what is his be snatched away by the world or by the gates of hell. 4, 1883.
Decisions. There are people who attach everything to the decisions of the church, that is, of a single person, as if it were impossible for him to be wrong. 4, 798.
fell asleep. The word: "He fell asleep with his fathers" is a kind word, and all those of whom it is written have gone to heaven. 22, 1420. When the Christians fall asleep, it is their blessed hour, since they have prayed and said all their days: Deliver us from all evil. 13, 1329. We do not want to weep and grieve for the sake of those who have fallen asleep in Christ as much as the Gentiles who have no hope. 13, 1330 f. Do not worry about the one who has fallen asleep in the right confession of the Son of God, but for your own sake; remember, you also have to go down. 13, 1333. If the saints of works, who outwardly lead an honorable life, do not fall asleep in Christ, much more will the wild, rough people not fall asleep through Jesus. 12, 2053.
excuse. Those who sin and despair in sins can do nothing but accuse God and excuse themselves; Adam blames God, Eve blames the serpent. 1, 218.
wean. The unanimous opinion of all women is that it is best for the child to be weaned soon from a pregnant woman. 22, 1784.
Rapture. Augustinus tells of a rapture which he himself and also his mother had, after which they did not know anything about the place in which they had been. 2, 2070.
Epha. Epha is a piece of rich Arabia. 12, 311.
Ephraim. Ephraim means grown. 3, 591. The holy scripture uses the two names Ephraim and Joseph without distinction. 2, 1847. The tribe of Ephraim has been very proud for the sake of the blessing and has risen above it, and they are also often proud for the sake of such hope.
The children of Ephraim wanted to be the forerunners of those who came out of Egypt. 2, 1848 The children of Ephraim wanted to be the predecessors of those who came out of Egypt and take the promised land before the time, therefore they were punished severely by God. 2, 1849. Under Jephthah and Jeroboam, the tribe of Ephraim usurped royal power and was harshly punished. 2, 1849.
Epicharmus. A Greek prince, Epicharmus, said: Remember that you believe no one. He saw what a pious child the world was. 3, 1126.
Epicureans. The Epicureans said that pleasure was the highest good; that pleased and benefited everyone. 22, 1830. Epicurus believes that man was created solely for eating and drinking; thus he does not separate and distinguish man from the animals. 1, 68. The Epicureans do not believe that human affairs, especially the lesser ones, are under the providence of God. 4, 1638. The Epicureans even dismiss the hope of immortality; they say: Since there is no God, let us eat, drink, play, be of good cheer 2c. 2, 15.
Epieikeia. Epieikeia means that one can see through the fingers and does not act according to sharpness. 7, 1036.
Epilepsy. People who are attacked by epilepsy or falling sickness are deprived of all their senses and can neither move nor stir; they are dead alive. 2, 1545.
Epimenides. St. Paul accepts the pagan poets Aratos and Epimenides and praises their sayings as God's word. 17, 2211.
Epiphany. This day is called Epiphany, the feast of the revelation that God the Father, the Wages and the Holy Spirit reveal themselves in this way. 13, 1577. The feast of Epiphany should have the name of the baptism of Christ and be called the day on which the Lord Christ was baptized. 13, 144 f. The feast of Epiphany or the Revelation of the Lord should have the most distinguished name of the baptism of the Lord, and the preaching of baptism should be done primarily on it. 10, 2056.
Epiphanius. Epiphanius described long before Jerome of the Churches Histories, which are very good and useful 2c. 22, 1393.
Epistles. The epistles of Paul, Peter and John are absolutely and in truth gospel, because they are the teachings of the Son of God, Jesus Christ. 8, 1392. We leave the Epistles and Evangelia, according to the time of the year, because there are many in Wittenberg who should learn to preach in the places where such division still goes and perhaps remains. 10, 233. the epistle on the second Sunday after
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Epiphanies should be shorter in the front and longer in the back, so that it seems that it was put by an unlearned master 2c. 12, 326. In the cathedral churches, the Epistle and the Gospel are not read by the students, but by the ministers of the Word. 5, 343.
Erasmus. Erasmus of Rotterdam edited an expounded edition of the New Testament and Jerome. 4, 216. Erasmus is a Holel, a rest preacher. 4, 1397. Erasmus says in explicit words that original sin is not a guilt, but only a punishment. 1, 132. Because the appearance of external virtue pleases people, Erasmus makes Socrates almost a perfect Christian. 1, 581. Erasmus praises the virtues of the pagans very highly, as, of Socrates, Cicero, Atticus 2c., but the works of a peasant or a maid, who are Christians, are much better. 2, 461 f. As often as Erasmus, who is after all an excellently learned man, presumes to speak of justification and matters of faith, he produces foolish things. 1, 998. Origen brings up all kinds of foolish wisdom in the passage about the clogged wells, which Erasmus is highly astonished by. 2, 195. Erasmus and all Epicureans deny the protection and service of the angels, yes, the providence of God, because evil men have more luck than the pious and godly. 2, 727. Erasmus asks in his Annotationibus whether one can prove from Scripture that Christ is the Son of God. 9, 1442. It seems that Erasmus took offense at the simplicity of St. John, that he speaks so simple-mindedly to the children; but the Holy Spirit is a teacher of the simple-minded. 9, 1430. To wear this or that garment, to abstain from certain foods, to fast often, and to hurt the body, Jerome and Erasmus advise as the noblest thing, and pass by faith. 9, 1502. Erasmus answers the question: why Christ was sent? Christ came so that he might do better and more perfectly what he taught than the others have done. 13, 2094. The writings of such people as Erasmus and Capito are all inconsequential to each other, because they refrain from scolding, biting and giving offense. 15, 2535. That irritated adder, Erasmus of Rotterdam, writes again against Luther the Hyperaspistes. 15, 2642. Luther has not yet read the Hyperaspistes, Erasmus' counter-writing. 15, 2632. When Erasmus deals with the Holy Scriptures, he brings forward nothing but empty words, and says nothing from a movement of the heart. 6, 318. If Erasmus and his like were to fight with Satan, they would only then learn what kind of theologians they were.
6, 318. Erasmus' diatribe is nothing else than: "I am a son of the ancients", because he invokes the reputation of the church fathers. 6, 278. Erasmus writes in theology so coldly, bluntly and leadenly that it comes to light that he does nothing seriously; it does not hit and wound, it does not strike. 5, 375. How blasphemously Erasmus disputes the Christian religion. 5, 765. Erasmus, since he disputes in an epistle why Christ came into the flesh, makes him a lawgiver. So do the monks. 9, 1473. By Erasmus, Egranus and their kind are the evil seeds of exceedingly bad human doctrines scattered. 2c. 16, 521. Erasmus is said to have said: Eck robbed his name of a letter, he should be called Jeck. But Jeck means a fool among the Dutch. 15, 2452 f. Erasmus also writes that the people can no longer bear the yoke of the pope and the papists, nor do they want to. 15, 2511. Erasmus is reported to have said: I fear that Martin will perish through his righteousness. 15, 2452. Erasmus is far from the knowledge of grace, therefore he thinks that everything should be treated in a polite manner and with a certain friendly benevolence. 15, 2535. When Prince Frederick of Cologne asked him whether Luther was wrong in the disputes, Erasmus said outright that Luther was right, but that he lacked leniency in him. 14, 465. Erasmus said about Luther: "He has brought more light into the teachings of the prophets and apostles on one side than the interpretations of anyone else at any time. 14, 978. Erasmus praises the morally pure life of Luther. 18, 1592. Erasmus states in his Diatribe that there are many diseases for which it is better not to touch them than to try a remedy with great danger. 4, 1777 Some suspect that Luther's works were written with the help of Erasmus. 18, 1586. In some places in some books, Erasmus, in order to gain the favor of Luther's enemies, bit Luther quite sharply and pulled him through. 18, 1596. Luther dares to settle the knowledge with Paul and confidently deny it to Erasmus. 18, 1672. Erasmus is quite insistent on being slippery and using fickle words, and carefully ships between the Scylla and the Charybdis. 18, 1673. It does not come to a Christian heart that it, like Erasmus, has no pleasure in firm assertions, yes, it must have pleasure in them, or it cannot be a Christian. 18, 1675. By his example, Erasmus deprives us of the power to judge people, and subjects us to the
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People without judgment. 18, 1678. Erasmus counts the trade of free will among the things that are useless and unnecessary, and proposes instead a way of life that any Jew or pagan could easily adhere to. 18, 1684 Erasmus judges that this is not necessary, without whose necessity and certain knowledge neither God, nor Christ, nor the gospel, nor faith, nor Christianity remains. 18, 1685. The papists bear the monstrosities of Erasmus because he writes against Luther, otherwise they would tear him apart with their teeth. 18, 1685 Erasmus takes pains to make people ignorant of what divine mercy is capable of and what our will is capable of. 18, 1686. By abhorring temerity out of excessive caution, and pretending to prudence, Erasmus comes to teach even the greatest temerity. 18, 1687 f. Erasmus holds us back and forbids us to deal with learning to recognize the foreknowledge of God and the necessity in things and people 2c. 18, 1696 While Erasmus wants to deter us from presumption to the highest degree, he has fallen into the opposite and teaches the highest presumption and godlessness. 18, 1697. Erasmus walks on eggs everywhere, so that it does not seem as if he simply condemns our doctrine, nor as if he attacks the tyranny of the pope. 18, 1701. Erasmus' words are as if he held with Epicurus that the word of God and eternal life are fables. 18, 1704. Erasmus takes pleasure in making obscurities in the Scriptures where there are none. 18, 1724. Erasmus relies on the fact that he can lead the whole world wherever he wants with his empty, pompous words, and yet he leads them nowhere 2c. 18, 1734. Erasmus does this in the whole diatribe, that he believes that the holy scripture is not bright. 18, 1754. In Erasmus, free will not only moves by its own power, but it also turns to what is eternal, that is, what is incomprehensible to it. 18, 1760. Erasmus, as a completely new and unheard-of explainer of free will, leaves the philosophers, the Pelagians and the Sophists far behind. 18, 1760 Erasmus repeats the old songs of the Pelagians, which are also rejected by the Sophists, and which he himself has condemned. 18, 1783 The words of Scripture, which Erasmus cites, are b'emissive, and prove nothing in regard to human powers, but prescribe what one should and should not do. 18, 1783. The conclusions and parables of Erasmus prove that free will is able to do everything.
without grace; but he did not set out to prove this. 18, 1783 f. Erasmus is constantly unaware of what he has undertaken. Perhaps he despaired of the matter and wanted to win the victory through the greatness of the book. 18, 1804 Luther judges Erasmus' theology to be ignorant of Christ. 18, 1974 f. Erasmus says with a certain forgetfulness that he believes that certain germs of respectability are implanted in the minds of men. 18, 1893: Luther's judgment about Erasmus, which he asks Spalatin to keep secret. 18, 1977: Erasmus stands out far above others and speaks better, but also more bitterly, although he tries very hard to maintain friendship. 18, 1979: Erasmus knows less about the election of grace than the schools of sophists have known so far. 18, 1980. When Erasmus will get into the game, Luther will meet the exceedingly eloquent Erasmus as a miserable stammerer and will regard his reputation and favor for nothing. 18, 1981. Luther is disgusted with Erasmus' booklet on free will. It is difficult for him to respond to such an unlearned book by such a learned man. 18, 1983 Luther will answer Erasmus, not for his own sake, but for the sake of those who abuse his reputation for their glory against Christ. 18, 1984 Luther is busy answering Erasmus' writing on free will and will not allow him to say anything right, as it is in fact. 18, 1987. the summa of Erasmus' teaching is: Luther's teaching is heresy because it is condemned by emperor and pope, but his is orthodox because bishops, kings 2c. give him golden cups. 18, 1989 Luther almost wants to believe what he has heard from respectable and intelligent people, namely that Erasmus is really childish. 18, 1992 Erasmus did not answer anything in his Hyperaspistes, so Luther abandoned all hope of his theology from that time on. 18, 1992. Erasmus as a teacher of catechism deals alone with the fact that he first makes his students doubtful, and the teachings of faith suspicious 2c. 18, 1993. Erasmus has recently published a catechism, which is written with quite diabolical art, in order to infect the youth with his poison without being noticed. 18, 1993. An orthodox who has only a little wit can easily see that Erasmus does not care at all for religion, and especially Christian religion, and detests it. 18, 1993. Erasmus portrays Paul as so confused, intertwined, at odds with himself,
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and terribly difficult, so that one must believe that a nonsensical fool wrote the Epistle to the Romans 2c. 18, 1994 f. The doctrine of Erasmus, with all that it contains, is a mockery of Christ and all things that have been done by Him. 18, 1995. This was the first passage that made Luther's mind averse to Erasmus, that he said: Christ came from heaven to do things better than the other saints. 18, 1995 f. Erasmus, a teacher of oratory and theologian, should have known and proved by deed what Fabius teaches: that one must avoid an ambiguous word like a cliff. 18, 1996 Erasmus speaks of the incarnation of the Son of God with the most shameful words, so that he must be judged as a terrible blasphemer of God and the Virgin. 18, 2001. Erasmus escapes with his ambiguities and clever interpretations and goes away with honor and praise and seems to be a friend, when in truth he is an enemy. 18, 2004 Erasmus was expected to answer and give the decision, but he uses an oratorical transition, and bravely plunges out of the midst of the fray. 18, 1854. The work of translating the Bible takes up all of Luther's time; he does not want to let Satan pull him away from it and does not want to answer Erasmus anymore. 18, 2004 Luther wants to leave his testimony about Erasmus behind, also for his sake, so that he can get rid of the worry he complains about, that he is taken for a Lutheran. 18, 2006: Erasmus promises everywhere that he wants to follow the church, but teaches nothing but uncertain and doubtful things. 18, 2010. Erasmus would do best to leave theology altogether and use his eloquence in other things for which he has gifts. 18, 2011 Doctor Justus Jonas urged Luther to write respectfully against Erasmus; likewise Wilhelm Nesen. 19, 416. People like Erasmus can be quite angry when they are hit right, who otherwise teach everyone patience, kindness and litter and move up. 19, 416. Pope Clemens, Cardinal von Mainz, Erasmus and others, who did not believe, will see, wonder and say: Who could have imagined [that God's word is true? 13, 1679. Capito reports to Luther that Faber Stapulensis and Erasmus of Rotterdam have died. 17, 2121. Erasmus says nothing but loud contradictions in all things and everywhere, so that he who called him a right Proteus or Vertumnus spoke very correctly. 18, 1734. Erasmus died at Basle on July 11, 1536, and
has invoked the name of Jesus and the mercy of God in his death. 17, 2123. Erasmus speaks about Luther's Theses on Indulgences with honorable recognition. 21a, 107. Luther reports to Oecolampad that he had written to Erasmus because he desired peace. 2la, 611. What Erasmus holds or even pretends to hold in his judgment about spiritual things is attested by his books, both the first and the last. 21a, 518. Luther's answer to Pellican's attempt to reconcile Luther and Erasmus. 21a, 553 ff. Erasmus finally admits that he is an enemy of Luther and his teaching, but lies with apparent and cunning words that he is his friend. 21a, 406. Luther refutes the rumors of discord between Melanchthon and Carlstadt, between him and Erasmus. 21a, 308 f. Luther writes to Georg Mohr about Emser's "faulty" translation of Erasmus' Hyperaspistes. 21a, 862 f. Luther writes to Hausmann that he cannot do anything else now because of the writing against Erasmus that free will is nothing. 21a, 792. Luther sends Michael Stiefel his writing against Erasmus, "Daß der freie Wille nichts sei," and comments on the discord between the sects in the sacrament controversy. 21a, 818. Luther tells the Elector what he should say to Erasmus in response to his complaint about Luther's harsh letter. 21a, 855. Luther hears that Erasmus' hyperaspistes is an adder. 21a, 862. Luther writes to Stiesel: The Erasmus viper has concocted two hyperaspistes or rather hyperaspides against me, which find truly otter-poisonous and überotterngiftig. 21a, 1022, Luther wishes Jonas luck that by reading the hyperaspistes he has correctly recognized Erasmus as an adder, full of deadly spines. 21a, 1024. Luther judges Erasmus, likewise Jerome and Augustine. 18, 1972 f. Luther approves of Amsdorf's advice to take up arms against Erasmus, their head, with contempt of such people as Wicel, Crotus, Haner and Cochläus. 21b, 1912. Erasmus does what is worthy of him, that he so persecutes the Lutheran name, under which alone he now lives securely. 21a, 1269 f. Erasmus does not publish a book in which he does not bring up the inability of his mind or rather the pain of the wound he received from Luther. 21a, 1311. Erasmus is exceedingly frivolous, ridicules all religions after the manner of Lucian, and writes nothing in earnest except when he writes revenge and harmful things. 21a, 1311. Book inscription in a copy of Erasmus's Laus Moriae, in which Luther gives his verdict
442Erasmus - Legacy, the. 443
about Erasmus. 21b, 3480. Erasmus thinks that if God were just and ruled on earth according to justice, he would give to each one as he deserved, so that it would not be bad for the pious, nor good for the wicked. 22, 376. Erasmus, Sadoletus, the Papists, the Whales 2c. see that Luther abolishes the error of the common man and the mob; this is not to be suffered by them. 22, 307. Erasmus says in a place where he had read Cicero's writing de senectute: I can hardly refrain from exclaiming: Saint Cicero, pray for us! 22, 1213. In all of Erasmus' books there is no mention of faith in Christ and how he has conquered and overcome sin, death, the devil and hell. 22, 1083 f. Erasmus was a monk of the Rule, who later, by dispensation of the pope, took off the habit, but not the conscience, which was subsequently raised by Luther's book of monastic vows. 22, 1627. The reason of Erasmus is that there is no God, therefore he plays safe in the great, serious things, does not assert, but plays with ambiguities. 22, 1850. Erasmus disputes whether it is useful and advisable for a philosopher and scholar to put himself under the yoke of marriage and take a wife. 22, 1548. Erasmus mocks God and religion, and if he makes the greatest words about Christ, about the Scriptures 2c., they are nevertheless very cold. 22, 1073. From Erasmus' Dialog de peregrinatione one sees that he wants to overthrow the whole religion from the ground up, and because of individual abominations reject religion altogether. 22, 1074. Erasmus mocked the ceremonies of the pope, not refuted them. By mocking, we do not defeat anyone nowadays. 22, 1074. Erasmus has the Roman faith, who believes what Pope Clement believes. He is a papist, who believes what the pope wants, but ridicules everything about himself. 22, 1075. Erasmus says of God: if he were concerned about the affairs, he would be foolish, powerless and unjust, because he does not govern everything on earth according to his will. 22, 1075. Erasmus is much worse than Lucian, because he ridicules everything holy under the appearance of holiness. 22, 1075. Erasmus thinks it better to be silent than to agitate the princes of Germany. This is the argument of Caiphas. 22, 1075. Erasmus' wrong judgment about a virgin who preferred to kill her child rather than confess her sin. He interprets this as great strength. 2, 1515. Luther patiently bore that Erasmus mocked him, but since he also mocked Christ and all godliness with his ambiguities
laughs, Luther wants to get at him 2c. 22, 1075 f. In his prefaces, Erasmus almost does not distinguish Christ from Solomon, he almost despises John; about Paul's letter to the Romans, he says that its difficulty is greater than its usefulness. 22, 1076. In his writing, Erasmus uses vain words that can be interpreted as one pleases, so that he will not be punished. 22, 1078. The brood of Erasmus are: Egranus, Crotus, Wicel, Oecolampad, Campanus 2c. 22, 1078. Erasmus has written many things gloriously, because he had spirit, leisure, was without any complaint, without office, he did not preach, he did not read, was not a steward. 22, 1079. Erasmus lived without God, very surely, as he also died, and in his death struggle neither desired a minister of the word nor the sacraments. 22, 1079. Luther said: I leave this after me in the will, and to this I take you to witnesses, that I consider Erasmum to be the highest enemy of Christ, than none has been in a thousand years. 22, 1081. Luther says: I am certain that my book "of the servant's will" is the unchangeable truth. Erasmus has not yet published it, and will never be able to publish it for eternity. 22, 1081. Erasmus considers the Christian religion to be a comedy or a tragedy, which contains things that never happened, but were invented to ennoble the morals of men. 22, 1082. When Erasmus was to answer Luther about faith in Christ, he said: "I let this little thing pass and go. 22, 1082. Beware of Erasmus' books, for he considers our entire Christian theology to be nothing but foolish theology, laughing and mocking it, like the pagan mocking philosopher Democritus. 22, 1083.
Erasmus, St. St. Erasmus is a protector of the miserly, but a certain number of prayers and wax candles must be venerated to him. 3, 1164.
have mercy. What the world has of goods, life, health, 2c., it has because God gives it and sustains it, and thus has mercy on it and is well pleased with it. 12, 1912. God must first have mercy on us, then hear those whom he has had mercy on. 4, 349.
Mercy. St. Anthony said of Paphnutius that he knew how to beatify souls because he had shown heartfelt mercy to a brother. 12, 383.
Inheritance. In Christ is the whole inheritance, for in him is the whole possession in one heap, for he is the Lord. 5, 447. The true inheritance of Christ is that he was made for us by God for wisdom and righteousness, for sanctification and redemption. 13, 524. He has the inheritance
444Heir , the - Original sin. 445
God who has faith in Christ, for whoever believes in Christ is God's child. 8, 1505. If we want to be Christians, our final request should be the blessed inheritance in heaven, which does not pass away. 9, 934. 9, 934. Our inheritance, which the new birth brings us, is first of all imperishable and eternal; secondly, it is undefiled, that is, it is beautiful and lovely; thirdly, it is imperishable. 9, 1124. The inheritance of the Lord is the people of God. 4, 390.
Heir, the. Christ is set apart as an heir after mankind, and yet through him all the world was made, as through one God. 12, 156. Because we may call God our Father, we are not only children, but also heirs, that is, heirs of God and brothers and fellow heirs of our Lord Christ. 12, 715. This is our comfort, that whoever believes in Christ is an heir of God, not a servant, but a son who is an heir of all goods. 7, 1634. Only those are heirs who are of the promise, whether they are the fleshly seed of Abraham or not. 1, 1398. If we are heirs of God through Christ, we are free from death, devil 2c., and have righteousness and eternal life. 9, 515. If we believe in God, we are already heirs, and may not obtain the inheritance by any work; nevertheless, we must help the Father to increase it. 11, 1093. The man who fully believed that he was an heir of God through Christ would not remain alive long, but would be immediately dissolved with excessive joy. 9, 516.
Hereditary righteousness. Hereditary righteousness can be called that a man has been righteous, truthful, sincere, outwardly and inwardly, that he has known God and has been obedient to him with pleasure. 1, 138. The monks understand hereditary righteousness from chastity; but in the soul the most distinguished harm is that it has lost God's knowledge. 1, 139.
Offer. Luther's protestation and offer of inheritance that he had knowingly written and taught nothing but divine truth, was an obedient son of the church, and would gladly remain silent 2c. 15, 1392.
Inheritance. Paul also did not always have sweet and pleasant thoughts of the future heavenly inheritance, but also felt sadness of spirit, terror 2c. 9, 517.
Original Sin. Original sin is a loss or deficiency of original righteousness. 1, 139. Original sin is the fall of the whole nature, through which the mind is darkened, the will crazy, the conscience despondent. 2c. 1, 139. Original sin is the loss of all perfection that Adam had in paradise. 1, 140. original sin
is nothing other than all the wickedness and inclination to evil that all people feel within themselves. 11, 1955. No man can see all his sins, especially when one looks at the greatness of the original sin. 5, 775. The temptation of the devil was the beginning of original sin, since he led Eve away from the word of God to idolatry. 1, 183. Original sin is not done like all other sin, but it is, it lives and does all sin, and is the essential sin; where the person is, this sin is also. 11, 287. From the first inherent sin, the original sin, all other sins flow, so that man is burdened, as, murder, adultery, theft 2c. 11, 1954. heat and fornication is also a 'piece of original sin; but much greater are the inward sins, as unbelief, blindness, despair, enmity and blasphemy. 1, 140. The original sin, which brought Adam into all misfortune, has crept into our skin and inward parts and must be brought out again through Christ. 22, 1061. With original sin we were punished by Adam's first sin, and it is therefore called that we did not commit it, but we bring it with us from our parents. 11, 1952 f. The original sin, or natural sin, or person sin, is the real main sin; where this would not be, there would be no real sin. 11, 287. Whenever you feel that you are tempted to impatience, pride, unchastity and other sins, you should know that you feel the deadly arrows of original sin. 11, 1957. Original sin is in no way different from any gross offense after or before baptism, since it is equally against the law of God, except that it is not imputed. 18, 839 f. Human nature is so corrupted and poisoned by original sin that we cannot respect the works of God, nor recognize and understand them. 22, 72. Original sin is also in little children, even in the fruit that is still in the womb. 5, 752. Through original sin, man has fallen so low that he not only does not know himself and God, but also does not even know his misfortune, which he feels and suffers. 5, 734. Original sin is the most extreme evil, that we not only suffer the most extreme wrath and death, but also do not even recognize what we suffer. 5, 785. We cannot understand how great a shame and misery original sin is if we do not look at the image in the state of innocence. 1, 172 f. By the sins and the punishments it is evident that original sin is the greatest and gravest sin. 1, 77. Original sin is not a minor affliction but the highest disorder and naughtiness. 1, 575. The doctrine of original sin is the most difficult of all.
446 Original Sin - Inheritance Contract. 447
Scripture or theology, without which it is impossible to understand Scripture correctly. 5, 539. It is the poison of original sin, which is innate in us, by which the devil has made us wise and like God. Therefore, fools do not want to be fools. 5, 819. The article of original sin is one of the most noble doctrines of which reason knows nothing. 5, 537. Original sin is that everyone wants to create and make a new thing, serve and obey no one, both in divine and worldly things. 5, 855. The original sin or original sin is not seen where it is not shown by the law. 6, 83. The corruption of all other creatures stems from the original sin. 1, 78. Through original sin, even the blessing that remained in nature has become, as it were, a cursed and humiliated one. 1, 86. We are so poisoned by original sin that there is no estate from earth, which is appointed and ordained of God, that he who is in it does not repented. 22, 1137. The main sin, which we cannot get rid of as long as we live, is original sin/ 4, 1574. Original sin is not revealed by our powers, reason or thoughts, but rather obscured, defended and excused. 5, 539. Original sin is the real wellspring, from which other real sins of men spring. 3, 664. Among the apostles, Paul alone treated the article of original sin with great seriousness. 5, 537. The curse of original sin eats away all men and takes them to death. 3, 664. Against original sin there is no remedy but grace. For although sin is there, we are not under sin, and sin does not rule over us. 4, 1574. Wife, children, servants, laws, goods 2c. are good creatures of God, whose use he grants us; but we attach our original sin to them. 4, 1935 f. This is a bad habit and an affliction of original sin, that one wants to gain and chase the praise of righteousness from the sin and error of others. 1, 636. Original sin makes us very inclined to despair, but slow to faith and hope. 1, 809. The holy Scriptures clearly and certainly testify that the blood of Christ has been sufficient both for our original sin and for our real sins. 11, 1955. Augustine correctly says: Original sin is indeed forgiven in baptism, not that it is no longer there, but that God no longer wants to impute it. 11, 1956 We speak the faith and pray the Lord's Prayer, so that we may daily practice faith and prayer and always invoke God's grace against original sin. 11, 1956. When we are baptized and believe, we receive grace, which is against original sin.
the evil affections in us, and casts out and destroys original sin. 11, 1955. God gave his one and only Son to die for us, that through his blood he might save us from original sin and from all the sins that flow from it, and make us free. 11, 1955. One should not make the 'corruption of nature by original sin small, but great, because if the greatness of the damage and the disease is not rightly recognized, the remedy is not desired. 1, 174. Original sin has so blinded us, and the devil has so captivated and bewitched us, that we would rather hear false preaching than Christ's sermon. 13, 2468. Although original sin remains in the baptized until we die, it is killed daily and without ceasing, so that it cannot condemn us Christians. 22, 378. None of the Fathers in the Church thought of original sin, except Augustine, who distinguished original sin from the real one. 22, 356. Erasmus and his ilk do not see that our knowledge, reason, understanding, will, powers of body and soul are completely evil and corrupted by original sin. 2c. 22, 376. All school theologians say that carnal lust and desire is original sin; but unbelief, hope, despising God, hating, blaspheming, murmuring 2c., of these they know and understand nothing 2c. 22, 376. A large part of school theologians consider the gross evil of evil desire to be original sin, and after it has been forgiven, call it only a weakness and a tinder. 19, 1454. The devil has brought it about among the papists that the harm of original sin has been completely eradicated and is no longer considered damnable. 2, 1523. When the sophists speak of original sin, they speak only of the wretched fornication and lust pestilence. 1:139 When the devil wants to persuade people that there is no original sin, this is in truth nothing other than denying Christ's suffering and resurrection. 1, 134. The papists falsely teach that original sin is not only forgiven through baptism, but completely taken away, since everyone feels the root of it even unto death. 16, 1471.
Inheritance. The inheritance of Christ and the church has this grace, that it serves the lowest yeast of mankind. 4, 434 The bishops and clergy strive to increase the inheritance of Christ and thus leave it behind them. 4, 1035. This is a small part of our inheritance, to which we come through Christ, that we learn to know God rightly; this is the highest and greatest wisdom. 13, 524.
Inheritance contract. Inheritance contract between the Luther siblings. 21b, 1917 f.
448Earth - hear. 449
Earth. The earth (the dry) floats against nature above the water by the power of the word. 1, 545. Luther rejects the view of some that the whole earth is surrounded by the sea and floats in the water as if on a miraculous foundation. 4, 1640. The nature of the earth is that the water goes around and over it, but by God's word and command it is preserved contrary to its nature. 3, 36. The earth is full of sap, strength and fortune, not from its nature, but by God's giving and speaking. 3, 36. It is said that cold earth is a powerful medicine against poison and inflammation. 13, 2114 f. The earth has the ability to produce all kinds of plants, not from itself, but God has given it to it. 3, 35. The fall of man was followed by the corruption and cursing of the earth. 1, 94. The earth shall not stand forever, the last day will come one day. 3, 173. The earth will disintegrate, but no longer by water, but by fire. 3, 173. "Lick the earth" means: to be afraid of God's wrath, to desist from persecution. 3, 686. Pliny and Josephus say that the reddish earth shall be the best, after that the black earth; the yellow uüd falbe is somewhat inferior. 2, 69.
Experience. Experience is certain because it is ordered by God. The darkness of the academics is false and cancels all certainty in all things. 22, 1766.
inquire. A godly soul should not want to know what God has decided about it, nor should it inquire into the majesty. 4, 1266.
rejoice. The wicked, though they revel in prosperity, are not truly delighted, because they do not realize that they are God's gifts. 5, 1405.
Erfurt. In a letter to Spalatin, Luther expresses his disapproval of the fact that the students in Erfurt had used violence against the priests because of him. 15, 1906 f. The people of Erfurt do not want to let the father vicarius Joh. Lang become a master. 15, 2429. Luther is prevented by the plague from going to Erfurt to use physicians against his illness. 15, 2540. Luther warns against violent innovations in Erfurt. 15, 2607. The council of Erfurt asks Luther and Melanchthon to come to them in order to give them advice regarding the articles that have been handed over to them by the peasants. 16, 114. Luther sends his missive to the congregation in Erfurt to John Lang. 21a, 435. Luther, Melanchthon and Jonas exhort the preachers at Erfurt, who are challenged by the papists about the legitimacy of their vocation, to be patient. 21b, 1844 ff. Luther
expresses himself harshly about Erfurt in a letter to Johann Lang. 21b, 1947: In Erfurt, which was a very fertile Bethlehem, the fields have been spoiled with woad, so that the blessing has turned into a curse. 22, 1620 Martin Sangerhausen prophesied about Erfurt that the rich and powerful city would lack experienced people. 4, 1934.
preserve. God wants to preserve us as long as he is with us, that is, as long as we have his word and the sacraments pure and clean. 12, 1879. God does not create alone, but what he creates he also preserves in his being as long as he wills, until it shall be no more. 7, 1563. God alone sustains all things, otherwise the devil would destroy everything in a moment with fire, or by winds 2c. 22, 1854. As little as all creatures have done to be created, so little have they been able to do that they have remained and been preserved until now 2c. 7, 1564. 7, 1564. Not strength, not wealth, not wisdom, not justice sustains us, but the strength and power of the almighty God. 4, 1861. As we men have not made ourselves, so we cannot by our powers keep ourselves alive for one hour. 7, 1564. The gospel teaches us to believe in Christ, that he will preserve us and give us enough, if we only look at his word, follow it and suffer something for it. 13, 1729.
Catching. The catching of the wretch is to be understood in such a way that they will catch him in his speech if they cannot find anything else to prove that he spoke against the Antichrist. 4, 776.
exalt. To raise means to praise, to extol. 3, 912. To lift up means to praise highly, just as to raise up means to ride high. 13, 2741. To lift up the face of God above us is to pour out the light of faith upon us, that we ourselves may be lifted up. 4, 378.
elevate. It does no harm to expel pious preachers, to shed innocent blood, to burn Christians; that is, to exalt everything, and then they will know it well. 8, 215. To exalt Christ means to hang him on the gallows, to crucify him. 8, 199. To exalt oneself means to ascend, not by God's order and man's calling, but without divine order and man's calling. 13, 2399.
hear. The ways of salvation are not known to us, but in the meantime we should be sure that we will be heard, yes, that we are already heard. 9, 1517. God has decreed that he will not hear anything except through Jesus Christ. 4, 1787. God certainly hears those who ask in faith, even though not in this way.
450Hearing - cognition. 451
soon the same hour, nor in the way they prescribe 2c. 22, 524.
Answering. God uses to postpone the answer, so that he proves our faith and shows his power and glory. 6, 1390.
Ering. Luther was moved by M**.** Christoph Ering to write to the Counts of Schlick. 20, 1686.
Eris. The fable of Eris, who incites the people to disunity and strife through the golden apple, may have its origin in the story of the confusion of languages. 1, 706.
recognize. "To recognize" does not only mean to look at with the eyes, but to accept a thing from the heart. . 12, 1435. To know God is to hear God's word, for without the word no one will know anything of God. 13, 896. Whoever wants to know God and speculate about God without danger, look into the manger, lift up the bottom and first learn to recognize the Son of the Virgin Mary. 13, 1570. To know God is as much as to believe, to fear God, to avoid sin, in which God has great abhorrence; but so that one does not despair. 9, 1481. To know God is to know what the will of God is against us. 6, 1235. We must learn to know God rightly, and believe that he knows better how to do it, so that it is good and beneficial for us, than we do ourselves. 5, 625. To know Christ is to know that he died for me and took my sin upon himself, so that I believe that all my things are nothing. 11, 1000. To know Christ is to know what he is, namely our Savior, who gives us our sin out of pure grace. 9, 1387.
Knowledge. Since the time of Adam, Christ has always revealed the knowledge of God to men, that through him comes grace and truth, that is, eternal life. 7, 1711. The true knowledge of God must be taken from the Gospel, for this shows that the Son of God was sent into this world to save sinners. 6, 1235. The true knowledge of God includes diligence in words, faith, calling, hope, patience in adversity, obedience 2c. 6, 1236. The knowledge of God is that we know that we are nothing, that we live, work and are active only through the mercy of God 2c. 6, 1043. 6, 1043. The theological knowledge of God is that God is a God of the lowly, the afflicted and the poor, who recognize themselves as sinners and yet hope in God's mercy. 5, 515. The knowledge of God, of grace and truth, comes through the only begotten Son of the Father, who brings it; he comes from heaven and becomes the Son of God.
Man. 7, 1710 f. Outside of Christ there is neither blessedness nor the knowledge of God; no one is worth anything with him, unless he comes under the grace and truth of the Son. 7, 1710. If the knowledge of Christ is lacking, all wisdom is foolishness, all righteousness is unrighteousness and sin, yes, even life itself is death. 5, 158. The right knowledge of God is nothing other than righteous Christian faith. 9, 1346. This is the right knowledge of God, that you believe and know that God and Christ are your God and Christ, which the devils and false Christians do not believe. 9, 1346. That the full knowledge of Christ may be attained, God does very well with his Christians that he sends them temptation, tribulation and suffering. 2c. 12, 968. If God did not fight the devil, he would overthrow even the greatest and strongest saints in the knowledge of Christ. 12, 967. The greater the knowledge of Christ is, the smaller the fear becomes. 3, 1029. If God did not hold sway over us and strengthen the knowledge of Christ in us, we would see what the devil could do and how far our art would reach. 12, 967. Because the knowledge of the gospel is so difficult and foreign to nature, it is necessary to ask for it with all diligence and to work for it. 2c. 12, 966. It is not enough to have begun in the knowledge of God's will, but this must always be practiced because we live here. 12, 964. This is the right knowledge of God's will, that a human heart, born in sin, should be certain that God will not impute sin for the sake of His Son. 12, 965. The knowledge of the law is easily learned and written into nature, so that it becomes difficult and sour for man to unlearn it again through the knowledge of Christ. 12, 965 f. A Christian has to fight a great battle against the devil and the world and also against himself, if he wants to receive the knowledge of Christ. 12, 966. This is the right knowledge of sin, when one almost despairs for the sake of sin. 4, 1602. Right knowledge of sins means feeling the power of the law and the sting of death. 4, 1602. Where there is no knowledge of sins, there is no forgiveness, for this is preached to those who feel sin and seek the grace of God. 9, 1519. The knowledge of salvation is: how God forgives our sins and makes us blessed without works and merit, out of pure grace and mercy. 11, 2294. It is not our, but God's power and strength, where someone remains a Christian in the knowledge of God, unconquered and undeceived by the devil. 12, 977.
452issued - Ernst. . 45Z
knowledge is the mind in external being and Christian freedom, that one knows how the conscience is not bound to anything 2c. 12, 424 f. The knowledge that God commands sinners to hope in His mercy for the sake of Christ is righteousness. 5, 585. The evangelical knowledge of God, which is called the knowledge of grace and truth, is the right and thorough knowledge of God. 7, 1706. God gives to all that they may recover or be helped, but especially to some that they may come to the knowledge of the truth, which is the greatest part of His goodness. 9, 928. Where God is not, there is no pod; where the Mediator is not, there is no knowledge of truth and godliness. 9, 929. God's help to all men is also directed so that some come to the knowledge of the truth, which would not happen if God did not also help in worldly matters. 9, 928. Knowledge must be given by God and cannot be attained or retained by human means. 21b, 3218 f. The fullness of knowledge is done in such a way that whoever has it does not grow weary or tired of it, but is always more joyful and glad of it 2c. 12, 968. Apart from the comfort that is called the right knowledge of God, a heart cannot be satisfied, especially when the high temptations come. 13, 1108. The knowledge of things in Scripture is nothing other than the knowledge and understanding of the New Testament, through which the Old Testament also becomes light and clear. 1, 1004.
remit. Christ gives all Christians the power to remit and retain sins, although some, such as the pope, bishops, priests and monks, have appropriated it to themselves alone. 11, 745.
Year of remission. From the year of remission. 3, 1488 ff. 1494.
Permission certificate. Permission for the rulers of the Kirchhain common treasury to sell and use some of the church's silverware. 21b, 3138.
Redemption. We should remember the miracle and special example of the redemption from Egypt daily, because many psalms remind us of this divine work. 3, 1801. Christ was made for our redemption; even if there is temptation, distress, sorrow, persecution, Christ is still with us and holds on to us. 13, 525. Christ teaches us in the Gospel that he will come, not to judge and condemn us, but to redeem and help. 13, 18. This would not have been redemption if only the man Christ, and not God at the same time, had been united in this person, crucified and died. 3, 750 f.
exhort. We use to admonish in such a way that we take our reasons from what is useful, what is necessary, what is respectable, what is godly, finally from the danger 2c. 3, 1418.
Admonition. When a man knows what he ought to do and what he ought not to do, he needs further admonition, lest he become slothful and lazy. 12, 1640.
Ermeland. Mauritius, bishop of Ermeland, has filled his bull with coarse blasphemies and vituperations, and yet accuses the Lutherans of being vituperative. 19, 1948.
nourish. Christ will always feed us and not leave us, if we believe in him and follow him. 12, 1878, Hold fast to the word and your profession, according to his command; then let him take care how he feeds you. 13, 788.
renew. When God has forgiven sin, he puts all kinds of crosses on man, and purifies or renews him from day to day in the knowledge and love of God 2c. 11, 1931.
Renewal. The renewal happens through baptism if we believe, because faith is this renewal. 12, 140. The ungodly despise the constant renewal and the attention to sin, and make themselves believe that they are pure. 4, 1088. With the words: "the renewing of the Holy Spirit" St. Paul rejects the free will, the good works and the great merits of the hopeful saints. 12, 142.
humiliate. Christ became less than all men, humbled Himself and served all men with the highest service, that He gave His body and life for us. 12, 475.
Humiliation. In Christ's humiliation the devil tried all his infernal power, and Christ had to suffer everything that a condemned sinner deserves and has to suffer eternally. 5, 226. Through His humiliation Christ overcomes His enemies and conquers, and through His knowledge He makes many righteous. 5, 227. The humiliation of Christ was especially annoying to the Jewish people because they were expecting a Messiah in riches and power. 5, 222. All that is said of Christ's humiliation and exaltation is to be applied to man, for divine nature cannot be humiliated nor exalted. 12, 156.
Ernst. Luther asks Wenceslaus Link to take care of a Nuremberg citizen, Hans Ernst, who has been sent into exile. 16, 669.
454save - choose. 455
save. God saves those who call upon him solely because of his goodness. 4, 547.
appear. Now Christ hides his good will, power and strength; but when he will appear, he will reveal his will, power and strength. 9, 950. Thus Christ will appear and reveal himself, so that all creatures will recognize and see that he was mighty over his enemies and was able to help his people. 9, 951.
Appearance. It would have been of no use to us that Christ was born if he had remained hidden. This is the reason for the feast of the appearance of Christ 2c. 7, 8. 7, 8. St. Paul calls Christ a great God, because on the day of His appearing He will reveal His great majesty and power before all creatures. 9, 951. Before His appearing, Christ does not show His omnipotence, power, strength, will and help, but reigns over His Christianity in weakness under the cross. 9, 951. Whoever waits firmly and without doubt for the blessed hope must not worry about the appearing. 9, 940 f. We celebrate the feast of the appearing of Christ not only for the sake of the wise men who came to adore the infant Jesus, but mostly for the sake of the revelation of the divine majesty. 12, 1142.
Apparitions. The monks' lies about apparitions are in part Satan's deception and jugglery to deceive and seduce the people. 1, 1121. St. Gregory's apparitions are very famous, which he himself believed to be true, and with his example made the church full of error. 1, 1121. According to the guideline and rule of faith, one should examine all apparitions and see if they are in accordance with the faith or contrary to the word. 1, 1120. Some apparitions may be true, but they are nothing against our baptism and sacrament. 1, 1120. Luther does not desire apparitions, and if they were to occur to him, they would be suspicious to him because of Satan's deceitfulness and mischievousness. 1, 1121. There is no manifestation more glorious, richer and also more useful than the most general one that Christians have in the Word and the Sacraments, by which the church exists and is preserved. 1, 1121. In the papacy, the devil deceived the people with foolish and clumsy appearances; the popes confirmed them. 1, 1119.
Frightened ones. The frightened must be raised up with the word of grace, as the hard people must be crushed with the iron scepter. 5, 491.
Firstborn. The law of the firstborn, which must be presented to the Lord
The firstborn son is a common example of how all young children, soon after birth, would be sinners and condemned to death. 13, 2659. It is a common example that the firstborn sons are rarely well-born; this has made the great hope. 13, 218. Almost all the firstborn have abused the glory of the firstborn, have fallen away because of pride and arrogance, until finally the whole Judaism has fallen away. 13, 218. 1670. Christ was not conceived and born, as the law says of the firstborn, but was conceived by the Holy Spirit and born of a pure virgin. 13, 2659. The Christians are firstborn in the spirit; the Israelites only had the bodily glory of the firstborn. 3, 881. The Duke of Saxony, who is the firstborn or eldest, becomes Churfürst, and when they divide the goods, he takes the Chur and the goods that belong to it. 2, 1886.
Firstborn. According to the law of nature, according to the written law of the land and also according to divine law, the firstborn has been assigned to the eldest. 2, 1885. The glory of the firstborn is so great that God holds the first son so high that he should be called God's own and His son. 13, 1666. From the beginning of the world the firstborn has been a great and glorious thing, even among the Gentiles. 1, 298. Although by divine right the firstborn have had the privilege of the regiment and the priesthood, many have lost the right of the firstborn. 1, 299. Christianity is now our Lord God's own and his firstborn, not because of outward power and splendor, but because of the word and the holy sacraments. 13, 1670.
Firstfruits. Christ is rightly called the firstfruits of the dead, because he goes ahead and leads the whole multitude after him. 8, 1149. Christ could not be called the firstfruits of those who are asleep if he alone had risen from the dead and no one should follow after him. 8, 1149. We have the firstfruits of the Spirit, have begun to be leavened; but we shall be leavened altogether when this found body shall be dissolved 2c. 9, 463. The saints all feel with each other the firstfruits of the Spirit, think they rejoice and lead both good thoughts and words from Christ and love him. 9, 1487.
choose. What God has not chosen himself, but Benedictus, Augustine, Franciscus, flee as a pestilence. 4, 2121. To choose something according to our own will, are "other gods", namely the devils, who enter this delusion. 3, 1412. God calls and chooses according to his will, whom he wants, and
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Nothing depends on our strength or our intentions, but on his mercy. 14, 2079. Those who heartily give glory to God alone, that he may be gracious, are chosen 2c. 22, 443. The certain sign by which we are to know that we are chosen from the world and belong to Christ is that we suffer for his sake. 8, 580. If you cling to the Lord Christ, you are sure to be among the multitude whom God has chosen from the beginning to be His own. 8, 785. If you recognize that you are a child of wrath by nature, then take hold of God's promise 2c., then do not doubt that you belong to the company of the elect. 9, 1115. If you practice good works freshly, you will be confident and will not doubt that God has called you and chosen you. 11, 24. To the question: Who knows if I am chosen? this is the answer: Look at the words: "Thus God loved the world", item: "so that all who believe in him". 11, 1107. Luther says: I will not dispute whether I am chosen and worthy to pray, but consecrate that the yes-word will certainly be there, if I only pray and stop. 13, 262.
Election. The devils insist that man should desire to be sure of his election and to be troubled by it. 4, 12, 66. All the saints have assured themselves of their election and eternal life, not through special revelation, but through the faith of Christ, and have taken hold of it. 12, 636.
strangle. If one strangles the teachers, then the teaching goes on first among the descendants. 4, 1719.
Tales: Narrative of a child murderess who betrayed herself 1, 335; what St. Martin answered the devil when he asked him why he had absolved great and gross sinners 1, 336; of a monk who cut off his ear when he was appointed to the office of bishop, and threatened to do so, .he wanted to cut off his tongue before accepting the office 1, 763; of the fool who did not stand straight in the sun, and was very angry that his shadow was also crooked and bent 1, 833; of the deception of a rich man, which he perpetrated on the wife of a captive man, whom she tried to free by her dishonor 1, 820; of the conduct of a bishop when he was pressed and forced into the ministry of preaching 1, 923; of a physician who doubted the article of the resurrection of the dead and immortality 1, 930; of a nun who amused herself with speculations and was deceived by the devil 1, 1253 f.; of the Sybarite Amirite, who was a priest and a priestess 1, 820.; of the Sybarite Amiris, who for the sake of godlessness left the
The story of a man who fell from a scaffold without being damaged and concluded that he had a merciful God 1, 1430 f.; of a hermit who went into the desert with his son and wanted to drown the boy because he cried 1, 1523; of the prayer of a man who bet with St. Bernard that he would pray an Our Father without any extraneous thoughts 2, 32; of a woman in Torgau who complained that she could not believe 2, 179; of a man who fell from a scaffold without being damaged and concluded that he had a merciful God 1, 1430 f.; of a hermit who went into the desert with his son and wanted to drown the boy because he cried 1, 1523. Bernhard that he would pray the Lord's Prayer without any foreign thoughts 2, 32; of a woman in Torgau who complained that she could not believe 2, 179; how a hermit admonished his listeners that they should refrain from high thoughts of misfortune 2, 181; of a pious citizen who gave his daughter her dowry 2, 206; of Monica's dream concerning her son Augustine 2, 253; of the farmer who could not move the wagon forward because the wheels were a little too wide 2, 275 f.Staupitzens of a prior who always complained that the income of the monastery was too small to maintain the monks according to necessity 2, 542f.Of a woman who was accused of adultery because she was ugly, and yet had given birth to a beautiful child 2, 601; Luther's of a woman in Eisenach who gave birth to a rat because, while she was pregnant, she encountered a rat tied with a collar 2, 602; of a shepherd who was to be hanged for his wickedness and theft 2, 700; of a strong giant and his fight with a Jew who overcame all his opponents by touching their hip joint 2, 791f.2, 785; of a hermit's advice given to a young man who complained that evil thoughts often occurred to him 2, 785; of a peasant who, when he heard that tribulation and sorrow were signs of God's love, said, "Oh, how I would like him to love others like that, and not me 2, 809; of a terrible marriage case that occurred at Erfurt when Luther was confessor there 2, 1002 ff.22, 557f.; of an adulteress who, through the counsel of the Holy Spirit, helped her illegitimate son to honor and equal inheritance with the other children 2, 1006 f.; of the miraculous dream of Hannibal, in which the devil showed him what would happen 2, 1049 f.; of a monk in Erfurt, Germany, who was a priest and a priestess, and of a monk in Erfurt, Germany, who was a priest and a priestess.Of a monk in Erfurt who fled from the housework in the monastery 2, 1244; of Jerome, that a martyr bit off his tongue to escape rape for fornication 2, 1259 f.; of a shrub thief who stole a wanderer's skirt and thereafter
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also the shirt 2, 1263; of St. Agnes, how the judge's son had dealt with her 2, 1268 f.; how D. Staupitz had fared in his reign 2, 1406; of Augustine, that his mother had laughed when he had been beheaded at school 2, 1490; how Muenzer had taken it upon himself to kill the natural inclinations 2, 1500 f.; of a monk who had run out of the monastery into the desert and learned there that the cause of his anger was the corrupt nature and his sinful flesh 2, 1502.Of a monk who had run away from the monastery into the desert and there learned that the cause of his anger was his corrupt nature and his sinful flesh 2, 1502; of the answer that St. Martin gave to the devil when he mocked him for forgiving the sin of the most wicked people so easily 2, 1515; of two brothers who traveled with each other in the pagan country. One of them did not want to eat the bread that the pagans gave him and died of hunger 2, 1563; how Luther as a little boy, when he was collecting sausages, ran away with his companions from the farmer who wanted to give them the sausages 2, 1598; 22, 458; of a hermit who killed his father with an axe because the devil had told him that a spirit would come to him in the form of his father 2, 1609; of a forest friar who did not want to look at the sun because it was a light in the flesh; but at last he saw in his face that hell was full of monks 2, 1641; what Emperor Maximilian answered those of nobility who complained that he took people of low birth to high offices 2, 1789 f.; of Luther's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father's father.How Luther's father referred the people who praised the monastic life to the fourth commandment 2, 1890; How Anastasia answered before the judge for the accusation that she had despised the gods 2, 1982 f.Of the excellent martyr Vincentius, how he mocked the cruel torture 2, 1989; what the martyr Agatha is said to have said to the executioner 2, 1994; of the blasphemous speeches of a peasant, since he heard many things about heaven and life in the community of the blessed 5, 782; of the servant whom the Lord sent out to look for the lost cows 5, 832; of the father who gave his sons a bundle of rods and ordered them to break them 5, 1448; of a rich Roman citizen who was deprived of his property and banished for the sake of his confession 6, 192; of the peace of the bishop of Magdeburg, a count of Beichlingen, when the duke of Saxony prepared for war against him 6, 384; from the life descriptions of the fathers, how a man threw the thoughts of sin and the wrath of God out of his heart 6, 441; from the life descriptions of the fathers, how someone counseled a brother who was plagued by heavy thoughts 6, 443; of
A man who was already led to the place of judgment, but was pardoned, how he felt when he was led to certain death 6, 464; of a holy nun who was challenged because of sins she had committed 6, 615; of a canon who did not want to leave his estate for the sake of delicious food 6, 1122; of two hermits who did not want to see their mother, but ordered her to leave 7, 385; how the devil embittered two spouses against each other and caused them to commit murder 7, 392; how an old father resisted evil thoughts 7, 445; of an old father in the desert who had the special grace to cast out devils and fell into vain teaching about it 7, 651; of an old father who gave counsel to a young brother because he complained that his temptations, thoughts 2c. 7, 749; of a brother who thought he had received a special revelation and a delicious garment, which then disappeared before St. Martin 7, 946; of a nun whom the devil had fooled with visions and dreams 7, 946 f.; of a stick-fool whom the court henchmen of an emperor baptized in mockery, but who became a believer through baptism 7, 949; of how St. Jerome, St. Bernard and St. Peter were baptized by the devil 7, 949. Jerome, Bernard and Franciscus wanted to get rid of the rut 7, 982; of the sanctity of the Greek philosopher Diogenes 7, 1028 f.; of a young monk who wept when a hermit died, who exalted himself to his piety, but laughed when a penitent murderer died 7, 1045 f.; of the hermit who, when called to the preaching ministry, feared vain honor and prayed against it 7, 1081; of Emperor Frederick I., who tested a baptized Jew for his faith 7, 1170 f.; of a Jew who had been baptized at Cologne; he confessed in his will that a Jew would never truly become a Christian 7, 1170; of a jurist at Erfurt who had a monk's cap put on him as he lay dying 7, 1223; of St. Paphnutius, who learned from two women that one should not despise any rank, no matter how low it may be 7, 1342; of the visions St. Anthony had 7, 1340 f.Of the shepherd who was grieved that God had made him a creature and not a toad, and that he did not give praise and thanks to God for it 7, 1401; how the devil punished a rude man who did not bend the knee at the words: "The word was made flesh" 7, 1651 f.Of St. Jerome, how, in spite of all mortifications, he was challenged by lewd thoughts 7, 1838; of a believing nun who said against the temptations of the devil: Leave me alone, I am
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a Christian woman; then the devil had to leave her satisfied 7, 1945 f.; of a doctor in Italy who defeated the devil by believing in the words of baptism 7, 1946 f.; of Paphnutius, who was told that two married women were as pious as he 7, 2432; of St. Anthony, to whom it was revealed from heaven that he was as pious and good as a cobbler in Alexandria 7, 2432. Antonius, to whom it was revealed from heaven that he was as pious and good as a shoemaker in Alexandria 7, 2432; how St. Antonius saw at one time that the world was laid quite full of snares, and of the false counsel given him to escape the same 8, 171; of a virgin who was brought to St. Macarius, whose parents were not yet married. Macarius, whose parents were so bewitched by the devil that they mistook her for a cow 8, 346; 9, 256; 13, 2570; of a philosopher who was asked what God was and finally had to confess that the longer and more he thought about it, the less he attained 8, 342; of a woman who offered herself for martyrdom and thereby saved all the Christians in the city 8, 117; of what St. Anthony said of inexperienced saints. Antonius said of inexperienced saints who with their thoughts wanted to establish God's secret counsel and everything 8, 335; of a rich citizen in Rome who was deprived of his property, wife and child, but who nevertheless boasted that they could not take Christ from him 8, 431; of St. Agatha, how joyful St. Anthony was when he was deprived of his property, wife and child. Agatha, how joyfully she went to martyrdom 8, 487; of the apostle Peter, who always had to weep when he thought of Christ's friendly nature and sweet words 8, 467 f.; 22, 348; of St. Ignatius, how confident he was in his martyrdom 8, 486 f.; of the mischievousness of the emperor, who was a priest in Rome, but still praised that they could not take Christ from him 8, 431.8, 489; of a disciple of St. Martin who wanted to have received a delicious skirt from Christ 8, 684; by which thoughts a friend of St. Bernard would be disturbed in praying the Lord's Prayer 8, 750; of a deceased to whose grave people went on pilgrimage, who confessed to St. Martin that he was a murderer. Martin that he had been a murderer 8, 684 f.; of Hilarion, who, when he was about to die, said: "Have you served the Lord for seventy years, and now you want to be afraid of death? 8, 771; of the sheriff in the village who wanted to believe for the sake of the parish priest that the dead rise from the dead 8, 971; of a man who, in service to God, would not let go of his urine 8, 1054 f.22, 814; of the sheriff who did not want to believe in the resurrection 8, 1139; of a crazy man who always had the devil in his mouth, and whom the devil finally took away 8, 1215; of the speeches that two shameful bullfighters, one at Erfurt, the other at Naumburg, made when it came to dying 8, 1346; of Spiridion, the bishop of Cyprus, who told a guest in the façade of the church that the dead would be resurrected 8, 971.
8, 1428; of how Duke Carl of Burgundy punished a mischievous nobleman 10, 416; of a widow who prayed for her tyrant 10, 506; of a beggar who asked that the flies on his wounds not be chased away 10, 507; of a nun who, when severely challenged by the devil, spoke: I am a Christian. When the devil heard this, he immediately fled from her 10, 1081; of two brothers, one of whom died of hunger because he would not take bread from the people, but the other took and ate, and remained alive 11, 338 f.; of a hermit who comforted a man in death by saying that he should suffer death patiently and willingly, and later despaired even of his advice 11, 528 f.; of what an old father said to a brother, who was not a Christian.11, 659; of an old father who had special revelation from God, that when the young crowd was talking about the Scriptures, he saw beautiful young men joining them 2c. 11, 670 f.; of a brother in the forest who exhorted a sick man to give himself willingly to death and to suffer patiently, so that he would obtain forgiveness from God for all his sins 11, 813; of a father in the desert who tore serpents from one another in the midst 11, 956 f.; of the children of the old fathers, who had a special revelation from God.11, 957; of a father who encountered a basilisk that kills by sight alone 11, 957; of a sexton who wanted to make gold with the help of the devil, and the devil broke his neck 11, 958 f.; of a bishop who brought a bunch of snakes in his coat and poured them before his parents' feet 11, 957.11, 1208; of the bishop Gregorius in Cappadocia, who allowed the idol of a pagan churchman to return to him; thereby the churchman came to faith 11, 1209; of a farmer not far from Wittenberg, to whom the devil made such a spectre before his eyes that his grain floor was empty, and who therefore hanged himself 11, 1302; of a mad saint in the desert who would not take food from wicked people, and died of hunger because of it 11, 2115; of a pious father who wanted to lead a maiden from a common house 11, 2137; of an old father who fled from the monastery into the desert to serve God in peace, and there learned to avoid worldly desires by refusing them 12, 108; of a great hermit who had lived for seventy years in the most strenuous way, and whom his disciples wanted to comfort with it when he was dying 12, 853 f.How the emperor Theodosius behaved when he was punished by St. Ambrose, when he, out of anger, had many people in Thessalonica.
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lonich 12, 920; of a nun who thought that the angels put a golden crown on her head because of her holiness, but others saw a cow dung on her head 12, 959; of a reeve on the Schneeberg who, in fear of death, smashed his hands into the stone of the altar so that even today one can see all his fingers 12, 1363 f.; of one who thought he was a great saint even though he had led a strict life and kept God's commandments diligently 13, 24; of one who thought he was a great saint even though he had led a strict life and kept God's commandments diligently 13, 24.Of one who was afraid of death, although he had led an austere life and had diligently kept God's commandments 13, 24; of one who thought himself a great saint, and since he wanted to know how high he should sit in heaven, he was shown a piper to whom he should be like 13, 85 f.; of a father whom his ill-bred son dragged by the hair 13, 746. 2184; of an old father whom his disciples wanted to comfort with his austere life against the fear of death 13, 1395 f.; that the devil was shown to a man by the hair 13, 746.13, 1480; of Paphnutius, who considered himself a great saint: how he was humiliated 13, 1498; of a priest who put a finger in the mouth of a possessed man when he summoned the devil 13, 1717; of that farmer's wife who wanted to do something before she wished, and never came to wish 13, 1996; of a great sinner to whom St. Bernhard gave five Pater nosters as a gift. Bernhard imposed five Pater noster for penance, and for whom this did not seem enough 13, 2203; of a maiden in the Voigtland, who was sent out to look for cattle, but got lost. After three days, it was found sitting in the forest, in the cold winter, unharmed; the angels had protected it 13, 2644; of the brother whose royal robe disappeared, because he was to be led to the bishop St. Martin 13, 2570. Martin 13, 2570; of an archbishop who read Cyprian's books a little in order to overthrow the Lutherans, but then threw Cyprian away because he taught Lutheranism 14, 298; of a priest who spoke to a confessor: As confession, so is absolution 14, 357; of the answer of an old father to whom a brother complained that so many evil thoughts occurred to him 14, 412; of the answer of some women whom Carl von Miltitz had asked what they thought of the Roman See 14, 445; of a convict who offered the Virgin Mary a penny and a candle, and was thereby taken alive again from the gallows 2c. 16, 1658; of a poor woman who begged the Elector Frederick to help her to justice 17, 1371; of the charcoal burner who, at Prague on the bridge, gave a doctor ant
wording: I believe what the church believes 2c. 17, 2013; of the man whose brother had been thrown under by a bear; he wanted to help his brother, stabbed the bear, but he missed, and stabbed the brother 17, 2192; what a shepherd said when a great bishop rode across the country in princely splendor 19, 698; how the devil once preached deliciously and earnestly 2c. 19, 1272 f.; of a stick-fool who accepted play baptism for a true baptism, made an earnest of it, and freely confessed Christ 19, 1274; of the disputation of two stick-fools before Pabst Leo X. on the question of whether the soul is immortal 19, 1804; of the woman who was not induced to give false testimony either by torture or by being beaten six times with the executioner's sword 19, 1907; how God brought to light an atrocious murder and robbery at Metz 19, 1908 f.; how Luther fared with three learned Jews who came to him in the hope of finding a new Jew in him 2c. 20, 1915; of the one at Orlamünde who invoked the Gospel for iconoclasm 20, 155 f.; of a Jew who had himself baptized under Emperor Sigismund 20, 1824; of a Jew who taught Duke Albrecht of Saxony the art against all kinds of weapons, so that he should not be able to be stabbed, hewn, shot 2c. 20, 2066; of the daughter of the keeper of the gate in Lemnos, who resisted the Turks in the gate until the citizens came to it 20, 2179; what Cyrus reproached the Jonians with, after they had given him a negative answer, since they had been asked in graces and good things 21b, 2411 f.; which Jakob Walch, the scribe of our court, told of two clergymen who had carried poisoned hosts 2c. 21b, 2582; how in a certain city virgins were deterred from committing suicide 21b, 3037; of Matthias de Vai, a Hungarian, who was ready to suffer death for the sake of the Gospel 22, 47 f.; what counsel the Pabst's fool would have given to exterminate the Lutherans 22, 62 f.22, 174; of a wise old man who was treated contemptuously by his son, but procured better treatment for himself 22, 175; of the farmer who slaughtered the hen that laid him a golden egg every day 22, 202; of one who had rented a donkey to another to ride, and also wanted to have its shadow paid for 22, 206; of the ingratitude of the world 22, 206 et seq.; of the eagle, which gave its young the
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22, 221; of the hound of Linz, who used to fetch meat for his lordship from the butcher's store 22, 222; of the farmer, whose grain was eaten by mice, because he did not want to give it for a cheap price 22, 223; of a pious bishop, who saw in a dream what Jesus had done in his youth 22, 274 f.; of a thief, whom his conscience smote, and of the preacher, who punished adulterers in the pulpit 22, 381 f.; of a thief, whom his conscience smote, and of the preacher, whom his conscience smote.; of a thief whom his conscience smote, and of the preacher who punished adulterers in the pulpit 22, 381 et seq.22, 478; of a hermit who had led a strict life, whose soul the devil took, and of a murderer, whose soul the angels took to themselves 22, 486 f.; of a monastery, which was poor and had no money, and of a monastery, which was poor and had no money.Of the constancy of the Christian soldier whom Julianus ordered to be beheaded for the sake of his faith 22, 534 f.; of the constancy of a schoolmaster in England who was put to death for the testimony he bore to the pure doctrine 22, 535 f.; of how St. Augustine was persuaded to cease blaspheming baptism 22, 554 f.; of a monk in Venice, who was beheaded for the sake of his faith 22, 534 f.; of a monk in Venice, who was beheaded for the sake of his faith 22, 534 f.; of the constancy of a schoolmaster in England, who was put to death for the testimony he bore to the pure doctrine 22, 535 f.; of how St. Augustine was persuaded to cease blaspheming baptism 22, 554 f.22, 560; of a priest in Nuremberg who, having no chalice, took a spoon and said: Take and drink, this is the spoon of the New Testament 22, 581; of one who had mocked the pastor at Kemberg, and whom the devil bodily possessed 22, 650; how Brother Matches, by repeated public exhortations in the sermon, finally got the fur promised him by the Elector 22, 666; of a fable how St. Johannis Gospel protected against the thunderclap 22, 695; a true history of how the thunder slew one who had read St. John's Gospel against the thunderclap. Johannis gospel against the thunderstorm, but spared another in the same room 22, 695 f.; of a peasant who made four crosses during a thunderstorm and said: Matthew, Marcus, Pilate, Herod, these four evangelists certainly help 22, 696; of a child who was sheltered by the angels for three days in the snow 22, 699 ff.of a nun, Mechtilde, who was severely challenged with unchastity 22, 709; of a warrior servant, to whom his host denied the money he had given him to collect, and was taken by the devil for it 22, 721 f.; of a believing physician, who tore off the horns of the devil, who appeared to him in the form of a goat; a
The devil strangled another who wanted to do the same 22, 727 f.; of a soothsayer who had made a covenant with the devil and could tell fortunes from a crystal 22, 737; how the devil killed a nobleman with the sword of another who had been an enemy to him 2c. 22, 742 f.; of a piper whom the devil led away and drowned 22, 745 f.; of a piper at Eisenach whom the devil led away and who was found dead in a hazel bush 22, 746; of a nobleman whom the devil served, but who finally received his farewell 22, 747 f. The tales of the devil should be well remembered, that one should beware of cursing and blasphemy, and not invite the devil to guests. 22, 752. Narrative of how two already deceased noblemen told Nicolaus von Amsdorf a letter from their mouths into their pens. 22, 754. Narrative of a succubus. 22, 755. Luther said of a tale told by his wife that the devil had led away a six-wife, and she had dwelt in a hole in the water 2c.: These are all dreams. It smothered her so 2c. 22, 775. Narrative of how the bishop Germanus exposed the guests of an innkeeper, who were all evil spirits (Daemonia) 22, 776; how the devil mocked the monks who wanted to cast him out of a possessed peasant 22, 777; of a nobleman who cheated an indulgence merchant out of the money he was to pay for the redemption of souls 22, 880; of a missal monkey who sold to Germans five thighs from the ass on which Christ would have sat bodily 22, 883; of what St. Bernhard writes about how the rosary came into being 22, 896; of a stationer who had coals put in his box instead of hay 22, 923; how the Minorite monks worried the parents of Frau Hohndorf, when they were in their last days, about the will, and tried to deceive them 22, 957; how a barefoot monk and a preacher monk preached against each other; there one beggar wanted to hinder the other 22, 959; about the origin of the mouse tower in the Rhine 22, 982; of a stranger who was asked in Italy at Lent whether he wanted to go to the table for a snack or a meal 22, 991; that a barefoot monk in Compostella in. Spain advised a German prince who confessed to him to seek the true indulgence in the writings of an Augustinian monk (Luther) 22, 1120; how a woman mocked her husband who let her starve22, 1136; how the devil destroyed an excellent marriage by a wicked old woman to whom he promised a red pair of protectors 22, 1146 f.; of a schoolmaster
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at Frankfurt on the Oder, who had turned to theology and therefore his wife did not want to follow him 22, 1183; how a nobleman cleverly concealed his wife's adultery 22, 11S7 f.; how a man killed his wife, her child and himself for the sake of his wife's adultery 22, 1199 f..22, 1202; how a baker stabbed a canon who was courting his wife 22, 1202 f.; how a man killed his wife, her child and himself for the sake of his wife's adultery.22, 1213; how Duke Albrecht of Saxony in Nuremberg played with a rich miller at an imperial diet 22, 1222; of a jester at the court of Emperor Maximilian, Kunz von der Rosen, who procured a gift of money for a poor priest 22, 1254; of Emperor Maximilian 22, 1257 f.; of the chastity of Emperor Carl V. 22, 1265; how St. Martinus despised death 22, 1314; how St. Vincentius despised death 22, 1314; of the virgin Ursel in Augsburg, who pretended that she did not eat or drink anything, nor had any other natural need of the body 22, 1437; how a knacker came to a jurist and told him: We are of one craft, though we are not so great oppressors as the lawyers, though you do not want the name 22, 1501; of a dean of Cologne, who had been a Jew, and showed how hostile the Jews were to the Christians 22, 1585; how Duke Albrecht of Saxony did with a Jew who wanted to make him invulnerable by sorcery 22, 1588; of a Jew who, before being baptized, wanted to go to Rome first and see the supreme head of Christendom 22, 1589 et seq.; how Bartholomew, the captain of the Venetians, with his great army, was defeated by a lost band of the Emperor Maximilian 22, 1609; of the house cock, to whom the fox announced that a general land peace had been made 22, 1646 f.of the nobleman who said: because the bullfighting is such an old, honest custom, it should not be abolished 22, 1647; of a fable whose moral is that one should not give one's word everywhere on all things 22, 1652 f.; how a hereditary monk was thrown down the stairs 22, 957. 1712; of the choir student in Magdeburg who, by trickery, received a side of bacon from a miserly citizen 22, 1884 ; of the one who, in a passion play, answered the question, "Who are you?" out of embarrassment: I am a cobbler 22, 1886 ; of a nobleman whom God punished for defiling a respectable woman under the holy
rathsversprechen 2c. 22, 1900; how a monk thought a lewd woman he had in his cell was the devil, and summoned the whole monastery 22, 1914; of the servant who was forced by his master to fill his cheeks with water so that he would not drink wine in the cellar 22, 1940; of the horse who let the wolf read what was written on his hind hoof 22, 1940; 22, 1946; of a young man accused of having done violence to a woman 22, 1960; of a fool who had learned the Lord's Prayer by being beaten 22, 1968; of a thief who was afraid of a disease on his way to the gallows 2c. 22, 1970; of the liar who said he had seen bees as big as sheep 22, 1976; of an Italian who bought a young man, killed him by poisonous snakes and prepared poison from his blood 22, 1990.
educate. Luther calls the education of children worldly, if the parents teach them not to seek more than lust, honor and good, or the violence of this world. 10, 1361.
Archfathers. The fathers of the first world rejoiced in the gospel and in the consolation, believing that God would give them a child who would be their savior and would crush the devil's head. 11, 2099. Although the fathers had other promises and signs by which they were justified, they believed in the same God who promised them Christ. 22, 424. The holy archfathers did all works by faith. 3, 183. If it was good for the forefathers to have wives and to have children, we may do the same with all honor. 3, 209.
Esau. Esau has three names: Esau, Edom and Seir. 2, 101. Esau means in German: thätig, or busy and valiant. 3, 399. Esau is called Edom because of the red soup. 3, 401. Esau has been in possession of the priesthood, and has cultivated the priesthood, but has not yet been confirmed. 2, 281. Esau also held the priesthood instead of his father, in the absence of Jacob, therefore Esau's descendants should not be considered rejected. 2, 999. it is probably believable that Esau was finally saved. 2, 828. Esau and Ishmael lacked the promise, but they were not excluded from mercy, therefore many Edomites were blessed. 2, 985. The rejection of Esau and Ishmael was only temporary, because the hatred against Jacob, his brother, was only temporary.
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which, did not last forever, but only for a time. 22, 1421 f.
Eschhaus. Luther recommends D. Thomas Eschhaus in place of D. Stagmann, who intends to move away. 21s, 661. There is no hope of recovery for the wife of D. Thomas Eschhausen. 15, 2493.
Esek. Esek means Hohnbrunn. 3, 419.
Donkey. The fable is told that the Christ child lay in the middle between the donkey and the ox in the manger. 14,' 1539.
Ezra. Even Jerome says that in the fourth book of Ezra there are only dreams, and Lyra did not want to interpret it. 14, 81. Luther says: the third and fourth book of Ezra we did not want to translate because there is nothing in it that could not be found much better in 2c. 14, 80 f.
Ezekians. The Essaeans are called the doers, who do it as if they should say: The others only talk about it, but with the deed it is nothing. 7, 1122. The Essaeans were pious, saints of works, a group that came together to pray and fast. 7, 1122.
eat. No natural or what grows from the earth must be eaten to maintain the natural moisture. Fresh peas, apples, pears are of this kind 2c. 22, 1818. Where one is moderate in eating and drinking, nature is strengthened and preserved, whereas intemperance corrupts and weakens it. 1, 1313. To eat and drink of Christ's flesh and courage is to firmly believe in him. 7, 2239. To eat Christ's flesh is to eat it with the soul, so that I take care of the flesh and grasp it and keep it. 7, 2337. I eat the body and blood of Christ, and do no work for it; the soul alone accepts the gift, which is not a work done 2c. 7, 2345. if you believe with all your heart that Christ became man and took your sin upon himself, strangled death 2c., then you eat his flesh and drink his courage. 11, 2257. Eating and drinking spiritually is nothing else than believing in God's word and sign. 12, 403. He who eats, that is, he who believes with all his heart that Christ gave his body for him, died for him and redeemed him from sins and death, already has eternal life. 7, 2350. The sixth chapter of the Gospel of St. John does not speak of the sacraments, but of the spiritual partaking and eating. 7, 2324. The Lord does not speak of the sacrament of the altar in Joh. 6, nor of a bodily, but of a spiritual meal, which is only through faith. 11, 2L57. To eat and drink Christ's body means to firmly believe that He gave His body for our
He gave his life to sin and shed his blood for us. 7, 2344. This is a true food, whereof the soul feedeth; therefore the food must not be an outward food, but an eternal food, which never ceaseth. 11, 2257. Faith believes that the natural flesh and blood of Christ is that of the Son of God, given and shed for us: that is, eating His flesh and blood. 11, 2254.
Esther. It is frightening that the book of Esther is held in higher esteem by the Jews than Isaiah or Daniel, since Isaiah proclaims Christ in the purest way, but Daniel clearly describes the world empires and the kingdom of Christ. 22, 1413. We did not want to translate some parts of the prophet Daniel and the book of Esther, but we cut out such cornflowers and put them into a special spice garden. 14, 84.
Etzlingen. Luther sends his verdict to the congregation of Etzlingen on the articles that the papal clergy there have issued. 21a, 559 ff. The farewell of the Diet of Etzlingen in 1526. 16, 231.
Euchites. There were heretics called Euchites, that is, prayers who wanted to keep the word of Christ: "pray without ceasing"; they did nothing else, but prayed day and night. 7, 759.
Eulenspiegel. Eulenspiegel sowed pebbles in a market and said: I sow bad boys. Even if I sowed pious people, peelings would come up, because the land does not bear it. 22, 1792.
Eunuchs. The word eunuch is used in two ways: first, for those who have waited for queens, and second, for the chamberlains of kings. 2, 1221. We do not have the word eunuchus in the German language; it means a chamberlain or chamber servant who serves in the chamber of an emperor or king. 2c. 7, 978. eunuchs have more rut than all, for desire does not pass away by engorgement, but fortune. 22, 1188.
Euphrates. The water over which Jacob passed when he fled from Laban was the Euphrates, which separates Mesopotamia and the promised land. 2, 654.
Euripides. One reads in the Greek poet Euripides: "My father has to take care of my marriage, it is not my place to deal with it." 10, 758.
Eutyches. Both, Eutyches and Nestorius, separate humanity in Christ from the Godhead and make each nature a special person. 3, 668. Eutyches tears the Godhead from the humanity, so that he can make any
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The nature makes a special person, that God should be worshipped as separate from mankind. 3, 1962. Eutyches says: the man Jesus, the Son of Mary, is not the creator of heaven and earth, or is not the Son of God, whom one should worship. 3, 668. 1962. Against Eutyches the fourth main council was held at Chalcedon in the year 461. 3, 668. Eutyche's opinion about the Jdiomate is also wrong, like Nestorius', but in a different way. Eutyches does not want to give mankind the Jdiomata of the Godhead. 16, 2236.
Eve. The name Eve (life), which Adam gives to his wife, contains at the same time a prophecy of the future grace. 1, 270. When Eve was brought to Adam, he was full of the Holy Spirit and gave her a glorious name and called her Heva, that is, a mother of all living things. 22, 1131. God gave Eve to Adam not only to do the housework, but also to comfort him in common miseries and accidents. 2, 946. Eve's nature was so pure and full of God's knowledge that she was able to know and understand God's word about herself. 1, 81. Although Eve was equal to Adam in the image of God, she is still a woman, not equal to man in honor and dignity. 1, 84. As soon as Eve inquisitively investigates the word of God and is not satisfied that God has commanded and said it, she is lost. 1, 193. Satan makes himself the weaker part of Eve, because the male strength surpasses the female. 1, 185. Eve's faith and obedience shines through her acknowledgement that Seth was given to her, not as a substitute for Cain, but for Abel. 1, 396. That Eve is under man's power is also a punishment of original sin, which a woman bears as unwillingly as the other pains and burdens. 1, 248.
evangelical. Christian and evangelical being belongs to the consciences alone. 3, 617.
Evangelists. The office of an evangelist is to describe the history, just as the office of an apostle is to interpret it, so that it may be known what fruit and benefit the history brings. 13, 1885 The evangelists do not keep the same order; what one puts in front, the other sometimes puts in the back; this does not break anything in our faith. 7, 1781 All evangelists agree that Christ died for our sins; they do not keep order about his deeds and miracles. 7, 1781 f.
Gospel. Gospel means good news. 3, 262. The name gospel is not only used to describe the spiritual
The gospel is a Greek word that means good news, good tidings, good news, good tidings, good tidings, good tidings. 14, 1350. Gospel is a Greek word and means in German: gute Botschaft, gute Märe, gute neue Zeitung, gut Geschrei, davon man singt, sagt und fröhlich ist. 14, 86. The gospel is a good, happy message that teaches me how to know God; through this knowledge I receive forgiveness of sins and eternal life. 11, 2180. Gospel means a joyful message, because it proclaims the wholesome doctrine of life from divine promise, and grace and forgiveness of sins are offered. 11, 84. The word gospel means nothing else than a new, good, cheerful message or teaching and sermon, which proclaims something that is heartily welcomed. 11, 967. The gospel, as the Scripture says, is nothing other than a sermon of the praise, glory and honor of God. 11, 934. The gospel is nothing other than a sermon about the resurrection of Christ. 11, 950. Gospel is when God proclaims something good that He Himself wants to do and give us. 3, 262. Gospel is a preaching and shouting of the grace and mercy of God, earned and acquired through the Lord Christ with His death. 9, 958 f. Luther's gospel is right, but it has a peculiar novelty about it, which is not good: it does harm in the bag and in the kitchen. 2c. 16, 963. It is the nature of the New Testament and the Gospel that it should be preached orally with a living voice; even Christ himself did not write anything, but commanded to preach it. 11, 29. Where the gospel is, there is God with Christ and all goods. 3, 355. The promise of the seed of the woman is the first gospel. 3, 650. The saying Gen. 3, 15 was the very first gospel on earth. 20, 1797. The second gospel is that in Abraham's seed all nations on earth shall be blessed. 3, 662. The gospel is nothing else than the word of Christ, God's Son, in which he preaches grace and mercy to us in God the Father's name. 3, 1948. It is impossible that the gospel can be invented by human reason. The apostles spoke through the Holy Spirit. 9, 1881. The purpose of the whole gospel is that Christ may be known as the Son of God. 4, 273. The Gospel is the proclamation of the glory of God and His works, that is, Jesus Christ, the Son of God. 4, 1127. The gospel preaches God's name and his praise, therefore it must necessarily punish our works, wisdom, righteousness and all that is ours. 4, 1423. The power of the gospel is shown in the fact that it
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The Lord is the one who has his course through the whole world, and who carries the name and kingdom of Christ into all the earth. lands. 4, 1416 f. The work of the gospel and the fruit of the word is the change and sincere conversion of souls. 4, 1629. The gospel is nothing other than the glory of God, for in it our works are not preached, but our sins and our corrupt nature. 4, 1510. The gospel is revealed first by the outward word, then inwardly by the Holy Spirit. 9, 106. The gospel is a free doctrine, which is not bound to any order, to any place, to any person, to any certain status. 6, 680. When you hear the gospel, there is much more than the whole world can do, or all emperors, kings, princes and lords have. 7, 2196. Christ left behind the gospel and other writings for this reason, so that through them, not through human determinations, the church would be built up. 8, 1368. When a man is oppressed by the law, terrified by sin and thirsts for comfort, then it is time for me to present the gospel to him 2c. 9, 21. The true gospel is that faith in itself is the gift of God and the work of God in the heart, which therefore makes righteous because it takes hold of the Savior Christ Himself. 9, 125. The corruption of the gospel is that we are justified by faith, but not without the works of the law. 9, 124 f. The gospel does not demand, but gives freely, and commands that we accept with outstretched hands what is offered. 9, 278. The gospel does not demand our works, nor does it command us to do anything, but tells us to accept the offered grace of the forgiveness of sins 2c. and to let it be given to us. 9, 803. All the apostles teach the true gospel, especially St. Paul and Peter in their epistles, although one speaks of it in different words than the other. 9, 960. The gospel that proclaims grace was not invented by us, but the Holy Spirit sent it down from heaven into the world. 9, 987. For our sake Christ was revealed through the gospel, for neither God nor he had need of it, but it was done for our benefit. 9, 1157 f. There has been no more lordly, lighter and more public preaching in the world than the gospel, therefore it is the last. 9, 1157. The gospel is not actually written in books, but a bodily sermon that is to be heard in all the world. 11, 633. This is actually the ministry of Christ, that he preached the gospel hotly to all poor sinners and commanded them to believe, that he would remove all accusation, horror and
Take away the evil of the law. 11, 1330. To those hearts in which the law has worked its work, so that they are frightened by the knowledge of sin, one should no longer preach the law, but rather the truthful gospel and comfort. 11, 1330. To those who recognize their sins and now want to despair, the gospel must be preached to them. 11, 1241. When a man, frightened by the preaching of God's wrath, feels his misery and distress, then it is time to present the gospel to him. 11, 1229. If Herod, Pilate, Caiphas and Annas preached the gospel, I should accept it. 11, 1812. If I believe and fall for the preaching of the gospel, the Holy Spirit is there; if the Holy Spirit is there, my sins are forgiven. 11, 2185. The Gospel is a word of grace, and the Holy Spirit follows it where it is preached and heard with silence. 12, 214. This is the gospel, this is the light and appearance of grace, that Christ gave himself for us. 12, 119. The gospel is only a friendly, good cry from Christ, who offers help and counsel to all people. 11, 2390. The gospel is a word of life, a doctrine of grace, a light of joy, which brings, promises and gives Christ with all his goods. 12, 288. Through the gospel, the grace of God in Jesus Christ is offered to everyone who hears it, and he is called to it. 12, 622. The Gospel shows how we, already condemned under the power of sin, death and the devil, receive and realize the given redemption through faith. 12, 981. The Gospel teaches thus: Believe in Christ, and besides this pray, and live according to God's word, and if in this death hastens you, then you know that you are of the Lord Christ. 12, 907. The Gospel proclaims to us life from death, righteousness from sin, salvation from hell and all evil, and brings us from the kingdom of darkness into the kingdom of God. 12, 868. The preaching of the Gospel is so powerful that it brings life to men and helps them eternally out of death; therefore one should hear it gladly and thank God for it. 12, 855. The sum of the whole Gospel is that we are given forgiveness of sins for nothing, through Christ and in Christ. 12, 1921 f. The Lord calls his gospel a supper because it will be the last teaching in the world and no new teaching is to be expected. 12, 1908. The own ministry of the gospel is to proclaim the own work of God, that is, the grace according to which he gives peace, righteousness and truth to all for free 2c. 12, 1797. Whoever proclaims the Lord Christ from the Gospel.
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If a man does not know God, he does not know God, and therefore must be without consolation in all temptation and fall into despair. 13, 1108. The gospel is the sermon through which we are offered the Spirit and grace for the forgiveness of sins, which was purchased for us by Christ 2c. 18, 1800 f. The gospel is to be understood by the word of right kind, which teaches the right faith of Christ. 18, 1467. The soul has no other thing, neither in heaven nor on earth, in which it can live, be pious, free and Christian, except the holy gospel. 19, 990. The gospel is a sermon about Christ, true God and man, who has overcome sin, death and the devil for us with his death and resurrection of all men 2c. 14, 88. 14, 88. The gospel does not require us to work for our salvation, but it requires faith in Christ, that he overcame sin, death and hell for us. 14, 88 f. Only then do you know the gospel when you believe that Christ is your own with life, teachings, works, death, resurrection and all that he is, has, does and is able to do. 14, 89. This is the sum of the gospel, that it shows both: that all the world is under sin, and is justified and saved through Christ alone. 13, 1917. Through the gospel Christ gives the Holy Spirit into the hearts, forgives sin and gives the hope of eternal life. 13, 426. The gospel is a proclamation of peace, forgiveness of sins, grace and salvation in Christ. 12, 1787. The gospel teaches us nothing else but to build and comfort ourselves on Christ, and it shows us that we must despair of ourselves. 12, 1466. The gospel does all things if we believe in it: it comforts the afflicted, lifts up the downcast 2c. and takes away all sickness of the soul. 12, 1027. The gospel's own ministry is that it proclaims and shows us Christ; if the heart believes in Him, it receives the Holy Spirit, who draws out love 2c. 12, 1032. If you are so deep and hard in sins that your heart rejects all the grace and mercy of God, look into the gospel and see how kindly God shows Himself through Christ in the gospels 2c. 11, 1651. 11, 1651. One cannot grasp the gospel unless there is first an afflicted, miserable conscience. 11, 1795. This is the gospel, that only Christ is known, and the Holy Spirit teaches nothing more. 11, 1084. The gospel is a sermon about faith in Christ, and its power is that whoever believes shall be saved. 11, 968. The gospel is a testimony of Christ, that he is the Son of God, the Savior, and without whom nothing else is possible.
Other. 11, 996. According to the judgment of reason, the gospel is an annoying sermon, which is not only considered to be error, but also a thing that cannot be suffered in any way. 11, 1005. The gospel is a history of Christ, the Son of God and David, dead and risen, and set apart as Lord. 11, XI. Since St. Paul and St. Peter teach nothing but Christ, their epistles should be nothing but the gospel. 11, XI. All that is shown in Christ in the gospel is all grace, mercy and goodness; whoever believes this in him and believes him to be so, is blessed. 11, 1: The gospel does not include works, because it is not law, but only faith, because it is a mere promise and offer of divine grace. 11, 84. The promises of the gospel are all based on Christ from the beginning of the world, that God promises His grace to no one else but in Christ and through Christ. 11, 84. The gospel does not call us to do works to become godly, but proclaims to us the grace of God, freely given without our merit. 9, 960. We cannot stay from sin, death or hell without the gospel, by which we stand and are saved. 8, 1107. Whoever claims anything else for the teaching of the gospel than that Christ died for our sins and rose again, and adds to it our works and holiness, deceives the people. 8, 1116. The gospel does not preach a work that I should do or leave undone to atone for sin and become righteous before God, but what Christ did for it. 2c. 8, 1116. The gospel condemns all human actions and works, and preaches the righteousness of the one Christ. 6, 527. The gospel teaches that we are to accept and believe in Christ, the Son of God. 4, 1364. Through his gospel, Christ proclaims to all the world that all who are under the burden of the devil should hold on to him and believe in him. 3, 656. Wherever the gospel is preached, it proclaims that whoever believes in Christ, Abraham's flesh and blood, shall have his sins forgiven, death taken away and eternal life. 3, 225. All evangelicals everywhere teach and practice no more than one thing, faith in Christ. 3, 18. The gospel teaches: God put his Son in the flesh for you, had him strangled for your sake, and saved you from sin, death, the devil and hell. 3, 4. The gospel preaches of Christ that he alone is wise, just and powerful, and wants us to trust in him alone. 5, 96 f. The Gospel keeps us strong against sins and death, and
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also adorns us with the exercises of faith, with love 2c. 6, 608. The gospel gives us the Holy Spirit, who kindles faith in the hearts of believers and in this way purifies and sanctifies us. 6, 1604. The gospel is rightly preached wherever the grace of God and the forgiveness of sins, which came to pass through JEsum Christum, are preached. 8, 1392. The gospel preaches that sins are forgiven and all things are fulfilled and done. 8, 1390. The gospel does not preach about our works or the works of the law, but about the incomprehensible mercy of God towards us lost people. 9, 372. The gospel is a light that enlightens, gives life, comforts and upholds fearful minds, for it shows that God is merciful to sinners for the sake of Christ. 9, 415. The teaching of the Gospel speaks of ineffable and wholly divine gifts, which surpass all understanding of men and angels. 9, 389. The word of the Gospel does not portray Christ as an accuser, not as a hard driver, but as a gentle, merciful Savior and Comforter. 9, 640. The Gospel also has its special office and work to preach forgiveness of sins to the afflicted conscience. 9, 800. The gospel shows, first, the works of Christ, given to us as a gift and good on which faith should hang, and second, these works, presented to us as an example. 11:1 The gospel is a book of divine promises, in which God promises, offers and gives us all his goods and benefits in Christ. 11, XLII. The main part of the gospel is that you receive and recognize Christ as a gift given to you by God and as your own before you take him as an example. 11, XLI. If one wants to preach the gospel, he must throw away all works by which he wants to become godly, so that nothing remains but faith. 11, 934. The gospel is the words that the Lord says: "He that believeth and is baptized shall be saved." 11, 933. The gospel is a sermon for the afflicted hearts and frightened consciences, not for those who defend their sin, nor for those who sin wantonly by grace. 13, 2501 f. Blessed are those who know and believe that the gospel is the word of God; they are healed, comforted and strengthened, and are safe from all troubles. 13, 1402. If you believe the gospel and get better from it, you have it right; but if you become proud and despise it, you do not have it, but hear it like Herod, the chief priests 2c. 13, 1573. The preaching of the gospel, that through Christ for us, we are saved.
The gospel is for the poor, not for the saints, but it is for the poor and not for the saints. 13, 27. It is impossible for the soul of the man to be sad who truly believes in Christ and knows the gospel, because it is a sweet and good message. 2c. 12, 1025. St. Paul calls the gospel a ministry of the Spirit, because it works much differently in men's hearts than the law, namely, because it brings the Holy Spirit with it and makes a different heart. 12, 848. The more the faith and comfort of the gospel is strengthened, the more the desire and love for the commandments and obedience to God increases. 12, 848. It belongs to the preaching of the gospel that it is also believed; therefore God gives the Holy Spirit to it, who presses such preaching into the heart. 2c. 12, 622. To those who have right, true faith, the gospel is always new, for the Holy Spirit can speak of one thing often, and in such a way that it fertilizes his own anew all the time. 11, 2016 It is not enough to have or hear the gospel, but it must be believed and grasped with the heart, otherwise we will not find Christ.
11, 2117. It is not enough that one hears the gospel once, it must always be done so that we grow up. 9, 1009. Each one should accept the gospel as if it was told to him specifically. 3, 15 The gospel is for all men, therefore I believe it as it is spoken to me. 3, 14. The gospel, when it comes into the heart, produces such fruit that a person becomes full of joy and serves everyone with love, pleasure and joy. 3, 94. If you do not hold to the gospel, you have believed in vain, and everything you had before, baptism and Christ, is in vain, so that you have no hope of salvation. 8, 1100. The gospel alone comes to the troubled conscience. 3, 420. He who understands the gospel and is serious about it gives thanks to God, and does not turn to the great heap of despisers. 3, 1903. As a child goes to school and learns the Lord's Prayer and the faith, so we too must go to church and hear and learn the gospel. 5, 211. Where God does not give, there is no preaching, or is vain and harmful preaching; and when he gives, he gives vain word of grace, that is, gospel. 5, 667. The clarity and revelation of the gospel in all the world goes out from Christ, shines, and enlightens the hearts of believers. 5, 1243. To those who are in the throes of death or other trials and tribulations, one should preach the gospel. 1, 1187. If one does not follow the truth of the gospel, it is a sin of unbelief.
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8, 1425. We should allow our goods to be stolen from us, our good name 2c.; we should not allow the gospel, the faith and Christ to be taken from us. 9, 139. Through the gospel we gain a good conscience, which becomes hostile to sin and contends against it, and we come into a different obedience, serving God. 12, 780. This is not the opinion of the gospel, that it teaches sin and allows to sin, but how to get rid of sin and of the wrath of God against sin. 12, 759. Christ pours out his Spirit upon us through the gospel, and through it awakens and works in us faith, love and patience. 14, 1062. The gospel is a completely inexhaustible teaching, which we never hear without special fruit. 14, 1062. The gospel of Christ and Christian doctrine is such a great and powerful thing that it can and does do everything. 13, 2480. The gospel does not want to have anything to do with worldly things, it leaves it at that, how God has already ordered it through worldly authority. 13, 416. We who believe see the immeasurable and innumerable benefits and fruits of the gospel, for we live in Christ 2c. 9, 590. God gives temporal life and all good things to the world for the sake of the gospel, and that also to the most vile enemies of the church, as Turks and Papists. 2, 1238. The great goods that we have received through the revelation of the Gospel in the hearts and consciences and in the worldly government 2c., are considered great by few. 5, 1592. Before the revelation of the Gospel, neither the proper use of grammar, nor of dialectic, nor of rhetoric was known, much less could they be taught correctly. 5, 1593. The Gospel teaches us what is the office of the authorities, of the subjects, of the father and the mother, and how the creatures are to be used. 4, 1547. Apart from the gospel there is nothing but darkness and prison. The defenders of free will do not believe that, not even the papists 2c. 6, 513. Our gospel does not give permission to do anything, as the adversaries lie, but gives honor to the authorities, preserves public peace 2c. 6, 629. 6, 629. Where they want you for the sake of the gospel, you should not only give up your skirt, but also your coat, not only your property and honor, but also life and limb. 7, 475. The gospel alone sustains all that is still held, otherwise it would have been in a heap long ago, nor must it bear the blame for all that the devil and his do. 11, 1485. The gospel is not such a teaching that changed anything in the regiment or in the housekeeping. 13, 1059 f. God reveals
His gospel to the poor fishermen, who can do nothing at all, and they shall preach it; and yet such supreme weakness is far stronger than all human strength. 22, 437. The gospel is the sword of the Lord Christ, that he might conquer the world. 13, 2626. St. Peter struck among the Jews with the sword of the gospel and on the day of Pentecost did such a great battle that he cut off three thousand souls from the devil by one sermon. 13, 2627. The gospel is a power of God, that is, God's strength, which brings man from sin to righteousness, from death to life, from hell to heaven. 2c. 13, 267. There has never been such a power and force in the world that would have gone so far and ruled so well as the command of Christ to preach his gospel to all creatures. 11, 965. It could not have happened without the greatest miracle of God that the gospel should spread in such a way, with so many thrones resisting, so many Christians giving their lives. 18, 868. Emperors, kings and mighty men on earth must confess that they are not able to resist the power of the gospel. 5, 208 Many confessors of the gospel in Turkey and in the lands of other kings, princes and bishops, who are the worst enemies of the gospel, even stay in their courts. 6, 123. So many of them who have wanted to destroy the gospel have not been able to see it come to fruition. 2c. 6, 123. The gospel generally occupies those places where Satan ruled mightily before. These are works of the glory and majesty of God. 6, 275. The gospel shall not be judge over flesh and blood alone, but also over the prince of the world, who has the whole world in his bands. 8, 665. In the time of the apostles and also in our time the gospel is more widely spread and more effectively preached than in the time of Christ. 22, 425. 'About the year 230 of the world began "to preach of the Lord's name", namely the gospel of the woman's seed has had continuance 2c. 14, 502. The gospel is promised in the Holy Scriptures in the Old Testament, but only proclaimed through the apostles. 4, 1128 f. The gospel in the old covenant was the promise, made to Abram. 3, 270. The gospel of Abram's time is nothing else than our gospel, through which Christ is proclaimed to all the world. 3, 225. The gospels were accepted and acknowledged by the fathers, that is, the fathers acknowledged the Holy Spirit in them. 5, 1576. The Gospel is a living preaching of Christ who has come; the Old Testament, the Scriptures, the letter, pointed only to Christ. 9, 1136.
480Gospel . 481
Doctrine, in the place where they speak of Christ, is nothing other than the true, pure, right gospel, as if Lucas or Matthew had described it. 11, XL. The gospel is a proclamation of the works of God, for it preaches the things that God works, and by that very fact it preaches His glory. 12, 1794. That you hear and receive the gospel is not of your own strength, but of God's grace, which makes the gospel fruitful in you. 11, 9. That the gospel should be preached and your king come is also not in your power and merit; God must send it out of pure grace. 11, 9. God promised the gospel out of pure grace; so he also fulfilled it to prove his truth, that he keeps what he promises. 11, 37. Whoever desires to attain righteousness should first of all make it his business to hear the gospel. 9, 286. The gospel is a doctrine that cannot be learned or attained by any effort, diligence or wisdom, nor by the divine law, but by God Himself. 9, 106. That the gospel is given to us is solely God's goodness, which he poured out to us before anyone thought of it or asked for it. 3, 364. The gospel does and creates so much that no one can measure it enough. 3, 635. For our sake the gospel was revealed, for God and the Lord Christ had no need of it, but made it profitable for us to believe in him. 9, 998. The holy gospel is never enough to praise. 3, 635. The prophets all kept and taught Moses; but Christ not only delivered the Jews from Moses, but also the Gentiles throughout the world, and gave the new word of the gospel. 3, 1527. The gospel adds some laws because of the remnants of the old man in the flesh, that this might be put to death. 3, 1526. The teaching of the gospel teaches from where you can receive that by which you may fulfill the law. 3, 1526. Now that the ten commandments are preached and the gospel taught, God himself also teaches among us and greets us kindly, if only we could thank him. 3, 1863. Moses makes hypocrites, and makes righteous only according to outward appearance; but the gospel makes alive and works the truth in men. 4, 1130. The law cannot refresh souls, but the gospel is a blessed word that demands nothing of us, but proclaims all good things to us. 5, 275. The teaching of the gospel alone makes alive, therefore the righteousness of Moses, all monks, priests 2c. Death and destruction. 6, 743. The commandment teaches what one should do; since this was impossible, the teaching of faith, which is the Gospel, teaches what one should do.
The gospel, as it becomes possible. 8, 1396. Such teachings, which are presented alongside faith in the Gospel, are either interpretations of the law or precepts by which faith is to be proven. 8, 1390 f. He who has not done enough for the law, who lies imprisoned in sin and death, let him turn from the law to the gospel and believe the preaching of Christ. 9, 806. According to the law, which reckons my guilt, I am a poor damned sinner, but I appeal from the law to the gospel, which gives us God's grace. 2c. 9, 806. The gospel promises, the law demands; the gospel gives and means to take, the law demands and says: You should do this. 9, 803. God teaches by the law what one should do, and by the promise of the gospel where one should take it. 11, 84. In order for us to be helped, God had to send another sermon than that of the law through His Son, the gospel, from which we would have comfort and peace. 11, 967. The law discovers the disease, the gospel gives the remedy. 11, 1548. The gospel kills and makes alive, leads into hell and out again, strikes and heals. 12, 1032. There would be no ecclesiastical tyranny in the church, if the voice of John, that is, the gospel, were in the air, and the statutes of men were not. 12, 1057. Moses does no more than make men guilty, and makes them enemies of the law; but the gospel helps and shares the works of Christ. 12, 1024. As the law increases sin, so the gospel increases righteousness. The gospel gives what the law demands. 12, 1024. The gospel is a word of grace in which forgiveness of sin is proclaimed and how we can fulfill the law. 12, 1024. The gospel is greater than the whole law; for the law is earthly and given through a man, but the gospel is heavenly, commanded to be preached through the Son of God. 13, 2031. The gospel is not a book of the law, but actually a preaching of the benefits of Christ, shown to us and given to us as our own, if we believe. 14, 89. The gospel treats sin in such a way as to take it away, and in this way follows the law very nicely. 18, 1162. The promise of Christ, or the gospel, must be added to the law, which directs the frightened conscience, so that man may make a resolution for good. 20, 1629. Now people begin to blame the gospel for the world being so evil, when in fact the good gospel has revealed how evil it is. 18, 1707. Because the gospel is such a sermon, that
482Gospel . 483
If a message angers people, especially what is high, great and wise in the world, it requires courage and the Holy Spirit to preach it. 13, 2060. The gospel is and remains a sermon, which is not displeasing to lesser people, but to the holiest, most pious, wisest, most powerful people on earth. 13, 1402. Popes, bishops, monks and priests blame the gospel, saying that it is a seditious doctrine, and that if the authorities do not defend it, it will be held in contempt. 13, 416. When the gospel comes, you will find that the majority of respectable, pious people are the worst of boys and God's enemies, who cannot stand God's word. 13, 101. Where the gospel is preached, it is so that it bears fruit with the fewest, and yet it is not the fault of the word, nor of the one who leads or preaches it. 13, 209. The gospel does not offend lesser people, but the holiest, most pious, wisest, most powerful people on earth. 13, 30. As soon as Christ came with his gospel and preaching of the right knowledge of God, all priests and idolaters became mad and foolish. 12, 1212. This is the fate of the gospel: no one wants to give anything to feed the ministers of it and to maintain schools, but all begin to rob, to steal. 2c. 9, 746. What once Paul and the other apostles, the same we must hear that the teaching of the gospel is the cause of many evils, as riots, wars, sects 2c. 9, 557. 9, 557. Paul considers it a certain sign that the gospel is not the one in which, when it is preached, peace nevertheless remains. 9, 651 f. The world considers it a certain sign that the gospel is a seditious doctrine, because the preaching of it is followed by unrest, disruption, agitation, sectarianism. 2c. 9, 652. The gospel takes away the devil's shell of God and reveals him for who he really is; therefore, the pain of the cross must follow. 9, 653 The more the world rages against the gospel, the better it is for the cause of the gospel. 9, 656 Before this time, no monk, order, bishopric, prince or city was one with another, even among the clergy. Now, however, they are all good friends and stand together against the gospel. 8, 578. The preaching of the gospel is despised everywhere, also because the persons who preach the gospel are small. 7, 1886 f. If the gospel were received in peace, it would not be the true gospel, because Christ says: he sends the sword 2c. 7, 106. There are now many who, in the beginning, meant the gospel with all faithfulness and loved it, who are now both devoted to the doctrine and the teachers.
are at enmity with each other. 2, 1281. The gospel is blamed everywhere, as if because of it the grain is more expensive and does not turn out as well as before. 1, 784. The gospel has always been the cause of so much unrest through riots, wars, 2c. through the guilt of those who are lost, because they persecute the gospel. 6, 783. Nowadays, those who are considered to be the wisest are annoyed by the many evils that they undeservedly blame on the gospel. 5, 1592. When Christ comes with his gospel, all those who are completely different in religion conspire with each other to suppress his kingdom. 5, 95. The world puts on the gospel all the mischief that the devil does through his members, as sedition, mobs, avarice, unchastity and the like. 4, 1806. Nowhere is the gospel more hated than by the great ones in the church and those who are considered to govern the people. 4, 1650. The gospel crushes the wisdom, the righteousness, the power of men, that is, it condemns our works. 4, 1368. The gospel attacks the highest righteousness and wisdom of the world, that is why it is not so hostile to any thing. 4, 1419. The gospel is blamed for making rebellious people, for causing war 2c. This must be learned, that it will not be otherwise. 4, 1408. God sustains the gospel against the devil and the world's wrath and raging. 3, 682. The gospel does not use a sword or violence, but the word alone causes such turmoil that mother and daughter are separated 2c. 3, 632. The gospel does not suffer with the doctrines and sects of men. 3, 206. The gospel must rumble; it cannot be silent and become quiet wherever it goes. 3, 283. When we have the gospel, and it is to come to pass, it shall be as if God had forgotten us. 3, 270. For the sake of the gospel we must expect hostility, not only from strangers, but also from our closest friends and brothers. 3, 116. If the gospel is not challenged and persecuted, it even rusts and has no cause to show its power and strength. 22, 1090. The enemies of the gospel do not do more with their anger than to promote God's word the longer. 3, 683. Those who persecute the gospel make themselves bloodsick, cripple and corrupt their feet. 3, 684. The enemies of the gospel must burn their fists on our Lord God in such a way that they perish from their persecution. 3, 683. Both ours and the adversaries misuse the gospel for their own will.
484Evangelium -Eternal Father. 485
Because the teaching of the gospel condemns the ungodly doctrine and idolatry of the adversaries, they become irritated and produce arousal from themselves. 9, 558. Since Satan has not been able to suppress the gospel in our lands through heretics and tyrants, he seeks to do so by depriving the ministers of the word of their nourishment. 2c. 9, 746. The gospel is a word of the cross and an irritation, so that everyone likes to get angry with it. 11, 1213. Where there is suffering and the cross, the gospel can prove and exercise its power; it is a word of life, therefore it must exercise all its power in death. 9, 1092. If there is not death and dying, the gospel can do nothing, and no one can see that it does such virtue and is stronger than sin and death. 9, 1092. He who does not preach the gospel does not sit on the throne of Moses or Christ; therefore you should not do according to his words or works, but flee 2c. 11, 80. All kingdoms and regiments that did not submit to the gospel lost their rule, as Babylon, Nineveh, Jerusalem, Athens, Corinth 2c. 4, 2021 f. We should not forget the grace that came to us through the gospel while we were living a hardscrabble life in the Pabstium. 4, 1611. We have the gospel, therefore we live as if there had never been a pope, no indulgences, no purgatory, no confession, no pardon. 4, 1620. Because one does not want to hear and accept the gospel, God will take it away again. 3, 141. Those who reject the gospel must necessarily perish through their own fault. 5, 150 f. When it comes to defending the truth of the gospel, we are not ashamed that the hypocrites accuse us of being proud and stiff-necked and wanting to be prudent alone. 9, 148. He loses nothing who loses something for the sake of the gospel. If you lose your temporal life, God will give you a better life, an eternal life. 11, 1213. That there are still wicked, ungrateful and false Christians among us cannot be attributed to the gospel, for it punishes and repels evil. 11, 1442. Experience shows that in no place has the gospel remained pure and clear above a man's memory, but as long as those who have raised it have remained. 12, 437. He who preaches the gospel is a successor of Peter; he who does not is Judas, a betrayer of Christ. 18, 1468. The gospel is that Christ gave his body and shed his blood for us for the forgiveness of sins. 19, 1125.
When God gives the gospel, he does not leave it at the word, but gives a sign in addition. 3, 177. There is no need for new signs and wonders for our gospel, because it was confirmed in the beginning, but now it shines and shines again. 8, 682.
eternal. The Jews call "eternal" not everything that has no end, but what lasts for ever and ever. 3, 838. When God sets an eternity, it is a quite divine eternity, and there he uses to add a word: "and shall not be changed. 20, 1930. The Scriptures use to separate the human leolam or eternal from the divine leolam in such a way that they add a non, that is, it should not become different. 20, 1845 Luther's thoughts about the closed meme Isa. 9, 7, that it might mean that the Messiah's kingdom should not be temporally eternal, but a closed meme, since nothing else should come of it. 20, 1846. Because God is eternal, it follows that he is immortal, omnipotent, blissful, wise, that he has received nothing from anyone. 5, 749. The Lord could not sit on the throne of his father David for eternity, if the people were not also eternal; but they are eternal in the resurrected and glorified body. 14, 1215.
Eternity. We cannot get beyond the visible and the physical with our thoughts, because eternity does not enter into the heart of any man. 22, 1325. What eternity is, cannot be thought. 3, 24.
Eternal child. If you believe in Christ, you shall be an eternal child, and Christ will always and forever be your father. 13, 2631.
eternal. In Hebrew, the word "forever" means an indefinite time. 14, 1986. The word eternal does not mean an infinite time, but a long time, without a certain determination how long it should last. 1, 873.
Eternal Father. Christ is called Father and Eternal Father, therefore he will not be my judge if I believe in him. 13, 2632. The name Eternal-Father does not mean the person, but the work of the person, that he always testifies, always increases his kingdom and his church 2c. 6, 87. JEsus is eternally born of God, the eternal Father, therefore he is called the Son, as opposed to the Father, but he wants to be known and praised as the Eternal Father as opposed to us. 13, 1052. Christ, Eternal Father, has had His children from the beginning of the world, and from then until the end of the world His Church will always be preserved. 6, 214. Christ, the Eternal Father, begets His children through the Word and the Holy Spirit from Holy Baptism, Absolution and the Sacrament of the Altar. 6, 214. Christ is called "Eternal Father" because He never dies, nor do His children die.
486 Excommunicare - Fables. 487
He does not leave them behind, but keeps them for himself and they have to live with him forever. 11, 2006. Christians gain from the name "Eternal Father" a certain hope in God that they are children and will never be abandoned. 11, 2006. If Christ is Eternal-Father, then a Christian must be Eternal-Child and will not be judged, because he is free from the law. 13, 2631. By the name Everlasting Father it is signified that those who are under Christ are not servants, but children and free, who are not under the law, but under grace. 13, 2630. In Christ's kingdom we speak absolution, not because of our works, but because Christ bears the name and is called Eternal Father. 13, 2631. If the devil comes and wants to torment us with the law, we should say: Christ is called Eternal Father, he does not want to be right with us. 13, 2632. Let the law be laid upon thy flesh and the old Adam, but let thy faith, heart and conscience be free from the law, and let the law even melt in thy heart before the name Everlasting Father. 13, 2631. What was promised to us in baptism, when God adopted us as children, through Christ, this shall be firm and certain for us forever. This comfort is given to us by the name: "Eternal Father". 13, 1052. Those who are children of the Eternal Father will be heirs of the eternal kingdom. 2c. 6, 216. If Christ will be Eternal-Father, it follows that he will always remain Father, always begetting children until the day of the return of all things 2c. 6, 214. Although those who are begotten of the Eternal Father die in the body, they will be raised again from the dead to live forever. 6, 215. Although the children of Christ, the Eternal Father, fall asleep in faith, they will rise again and live forever. 6, 214.
Excommunicare. Excommunicare means: to do away with the community and to separate a member from this body, and that means in German: in die Bann thun. 19, 429.
Excommunication. Communio means community, and that is what scholars call the holy sacrament. Excommunication, on the other hand, is the suspension of communion, the ban. 19, 884. Luther gives his advice to Tilemann Schnabel and the other Hessian theologians assembled at Homburg about the introduction of excommunication. 21b, 1827.
Example. An example is not to be followed where there is not God's word and faith. 3, 349. We should not rely on the example of the fathers, but on the present word of God. 3, 1600. Looking at examples is not valid, but faith and calling.
God. 3, 448. The examples of Scripture teach that the fathers heard God's word, walked in it and kept it. 3, 350. Although the spirit does its work abundantly within, it helps greatly to see and hear the examples of others from within. 14, 345. We should follow good examples, but so far that we do not become monkeys and play monkey games. 5, 818. Of the monkey who follows the example of the farmer in splitting wood. 5, 818. If we have Christ as a gift through faith, we should also do according to his example, as he does, and follow him in all life and suffering. 9, 1082. Those who do our work alone corrupt the right doctrine and faith; those who slacken the teaching of the example of Christ corrupt the fruit and power of it. 12, 562. Examples of unbelief and the wrath of God against the unbelieving and ungodly are seen in Genesis 3, 16.
Exorcists. The devil sometimes allows himself to be exorcised by exorcists, evil, desperate boys, not that he has to give way, but willingly and gladly to strengthen superstition. 13, 275.
F.
Fables. Fable, how the devil wanted to imitate God and make a man out of a block of earth 13, 1631; of the hares (in Aristotle), who took upon themselves to preach to the lions in order to make them pious 13, 1164; of a bishop, who dreamed that he had lurked behind the door, what Mary would bring to the infant Jesus to eat 13, 152; how the devil struck a man on the mouth, who did not kneel down, when one sang: "The Son of God became man." 13, 48. Where the devil seeks to overthrow our faith by his clever fables, produced by human reason, we should be well grounded in God's word and hold fast to it. 12, 700. Clever fables, which Thomas Muenzer with the rebellious peasants, the Anabaptist mob, Arius with his followers and the pope have given. 12, 698 f. Clever fables are the beautiful words and sermons that have a great appearance of wisdom and holiness, and naturally please man. 12, 698. Fable of a bishop of Merseburg, whose good works far outweighed his sins, after St. Laurentius had thrown a chalice on the scales, which was made in his honor 11, 2367: of the knight Tondalus, who had to go over a narrow bridge with a burden on his back.
488Faber traps . 48S
back, and under him a sulfurous pool full of dragons 2c. 7, 621; of a man who has imprinted his five fingers on a stone altar, so that one can see the signs of it 2, 790; of a doctor who overcame the devil in great faith, and of his imitator who did not have such faith 2, 513 f.; of the shipman who in water distress vowed a silver image to St. Nicholas, but since he was helped, did not have a wooden image made for him 1, 895. - See stories.
Faber. D. Faber of Vienna is subject to prove from Theocritus and Virgil that in the Sacrament the word means to sacrifice. 1, 903. Johannes Schmid Faber of Costnitz. 8, 1029. Faber of Vienna is dead, who wrote so many tasteless books and had so many godly people martyred. 21b, 2571.
Faber, Franciscus. Luther would like to know who Franciscus Faber Silesius is. 15, 2543.
Luther thanks the widowed Electress Elisabeth of Brandenburg for allowing the city of Prettin to appoint Johann Faber as preacher. 21b, 2957. Luther and Melanchthon recommend Johann Faber as preacher to the council of Amberg. 21b, 3066.
Faber, Wendalin. Luther recommends the Wendalin Faber as a teacher at a German elementary school to be established. 21a, 852 f.
Fabius. The Romans boast of their Fabius that he deprived Hannibal of victory by his hesitation. 5, 1548.
Fabri. Luther recommends to Spalatin Laurentius Fabri as preacher for the nuns in Cronswitz 2c. 21a, 861 f.
Facultätszeugniß. Facultätszeugniß for Heinrich Schmedstädt, who was appointed professor in Rostock 21b, 2768; for D. Joh. Marbach 21b, 2846 f.; for Hieronymus Nopus 21b, 2906 ff; for Friedrich Bachofer (Backofen) 21b, 2909 ff.
Dangers. In perils we should take comfort in the protection of the dear angels. 3, 904. In perils and accidents we should not be afraid, but look to God's word and his help for proof and rely on it. 3, 1804.
Falk. Luther and Jonas ask the Elector to let Caspar Falk keep his leasehold. 21b, 2335 f.
Fall. The fall is very easy and soon, when the pretext of God's word and will is added to that which otherwise carries the desire. 1, 194. These are the two dreadful cases, so that a man perishes to the abyss of hell: the first, that
he falls from Christ; the other, that he becomes hardened in unbelief. 8, 535.
Fallacia. Not all sentences that deal with God and divine things can be put into syllogistic form, and if this happens, they make a fallacia. 12, 1668. what is a fallacia figurae dictionis. 12, 1668.
fall. Even if the godly fall into sin unawares, they still receive forgiveness when they are raised up again through faith in Christ. 9, 700. The pastors should punish harshly those who have fallen, but when they see that they have fallen into sadness, they should begin to raise them up and comfort them. 2c. 9, 730. Even though we fall from time to time out of weakness, God wants to lead us out again through his Holy Spirit, so that we do not remain in it. 13, 394. Although Christ causes His own to fall, He is there quickly and causes them to rise from sin. 9, 1457. Even high and pious men have fallen by God's counsel and doom, lest they should be proud, nor exalt themselves in their gifts, but be afraid. 22, 78. We may fall, but we must not be slaves to sin; the kingdom of Christ is a kingdom of righteousness, not of sin. 9, 1456. Even if you fall, the gospel, this mercy seat, remains standing forever; therefore, as soon as you come back and stand up, you have grace again. 11, 1790. God is well pleased with sinners who fall, but he still wants them to know it and to strive to improve themselves and become more and more complete. 12, 448. Even if I stumble and fall in sins, I shall return to my baptism, since all my sins, if not washed away, are forgiven. 12:1143 If they that are fallen hear the word of God, and repent, they receive the Holy Ghost again: but they that hear not are lost. 22, 380. Some, as soon as they see that not all Christians are holy, but stumble and fall, think that there are no Christians and that the gospel is lost. 12, 453. Though we sometimes fall through weakness, yet by repentance and faith in Christ we raise ourselves up again, that we perish not in sins. 6, 1604. A Christian can fall, but he immediately feels this poison and is sorry. 9, 1457. Even if Christians stumble and fall into sin, they will be forgiven if they get up again and hold on to Christ. 22:460 Right Christians are also weak and often fall, but they rise again from sin through repentance and faith in Christ.
490
wrong - fasting, that.
491
13, 186. Moses, Aaron, Peter and others have fallen, therefore such examples should entertain the fear of God in us, that we are not safe and presumptuous. 6, 294.
false. The great multitude of false Christians soon grow weary of the word of God and count it a burden to hear it. 5, 259: Those whom the devil captivates with false doctrine and false speech, he makes deaf and blind, so that they do not respect nor hear the holy Scriptures. 5, 294 We always pray against the false teachers, and because God hears the cries, the false preachers and the red spirits must in time be put to shame. 5, 295. A false preacher's heart is so minded: he seeks to seek his own honor. 5, 301. Godly and sincere people have no ruin to fear so much as the deceitful presentation of false religion and doctrine. 4, 421.
False. The false and deceitful, because of their powerlessness, need violence to protect their falseness. 4, 783.
False believers. We cannot avoid outward fellowship with false believers, but we should not accept their doctrine, nor should we keep company with them in it. 5, 304. If one associates a lot with false believers, he will eventually become a part of their false teachings, lies and error. 5, 305.
Falsehood. When the wicked begin to feel offended, their falseness comes to light. 4, 411.
fast. One should not fast for the purpose of earning something by it, as by a good work, but only so that one may remain equipped and skilled to act on God's word. 19, 1017. He who gives money may not fast; he who has sinned against the pope's imposed fast may be forgiven for money. 18, 1550. Christ did not fast of his own accord, but was led by the Holy Spirit into the desert, where he had to fast because he had nothing to eat. 12, 1279. St. Peter does not set a certain time for fasting, as the pope does, but rather sets it up for each person to fast in such a way that he always remains sober. 9, 1146. If you want to fast rightly**,** think that you are a pious man beforehand, and that you believe and love both rightly. 7, 525. It is good that one fasts; but that means fasting rightly, that one does not give the body more food than it needs to maintain health 2c. 9, 986. 1146. The Carthusians, who want to lead the strictest life and go in hard clothes, do not fast right, but
eat their bellies full of the best food and drink. 7, 525.
Fasting, the. Fasting, masses 2c. do not make a conscience of comfort. It has no reason, because they are without the word of God. 4, 1392. Fasting should only be for the body's sake, to cut off its lust and causes for lust from the inside, as faith does from the inside of the heart. 7, 527. Such fasting is to be praised, since one patiently suffers want and need for God's sake. 12, 1279. The right Christian fasting, which Christ means, is that you discipline your body and keep it moderate. 7, 524. Your worship should only be faith in Christ and love for your neighbor, not that you do God service by fasting. 7, 527. We do not condemn fasting and other pious practices as damnable things, but we teach that we do not obtain forgiveness of sins by them. 2c. 9, 119. It is not good that a commandment of fasting be laid upon a whole multitude or congregation, because we are so unequal among ourselves, the one strong, the other weak. 9, 986. 1146. From the strict fasting of the papists, miserable murder and corruption of the youth has resulted, for all have been forced to observe the same time and the same diet. 22, 991. St. Jerome wrote that he had made his body so bad with fasting that he had become like a Moor; nevertheless, he had dreamed that he was in Rome at the singing dance among the metzes. 9, 1159. The papists do not seek with their fasting to resist the works of darkness, but when they have fasted their time, they indulge all the more shamefully. 12, 1072. To the papists' fasting is also added the shameful abuse of seeking great merit with God, thereby atoning for sin and reconciling God. 7, 522. The papists' fast is to deceive God with the larva, that such a life, eating and drinking to the best of one's ability and filling the belly, should be called fasting and a good work. 7, 522. The papists' fast under the name of fasting has been a pure frat, and not fasted, but mocked God and the people. 7, 522. In the practice of fasting, watchfulness and work, one should look only to the courageous and lustful Adam, so that the tickle may be warded off by it. 10, 1353. No commandment of the church, no law of any order may set fasting, watchfulness, and work higher, than as far as it serves to curb or kill the flesh and its lusts. 10, 1353. The fasting of the Jews is not such a lying fast, as the majority of our priests and monks have been, but from morning until night.
492Fasting , the - Purgatory. 493
the evening 2c. 11, 1499. The pope does not put the fasting on that one should curb the air and desire, but only on the use that one should not eat it, so it is well fasted. 18, 1530. Because fasting, which is fasting in eating and drinking, item praying is commanded by God, we let it remain a service, because it is a commanded obedience. 13, 103. The papists interpret obedience with fasting and prayer as helping to forgive sins and eternal life, whereas only the Savior Jesus can do this. 13, 103. Through the teaching of the pope, fasting has been turned into a righteous work to atone for sin and to obtain forgiveness. 12, 1278. The papists' fasting is a loud hypocrisy, yes, a lie and mockery, and not worthy to be spoken of in Christendom. 12, 1279 f. Because the pope by fasting, eating fish, feasting and dressing 2c. Because the pope wants to make conscience, as if they should create eternal benefit before God, therefore we do not want to keep them. 19, 1377. With such fasting, filling the belly with the best fish and wine, both God and people are mocked. 12, 1279.
Fasting, the. Christ fasted forty days and forty nights without food or drink, and neither required nor imposed such fasts on His disciples. 12, 1278. The fasts should be free, arbitrary, for days and food, forever. 19, 601. The fasting that is not done by one's own choice and devotion, or enforced by man's command, rhymes with the example of Christ. 12, 1278. A right fast is to suffer all kinds of misfortune and adversity, imposed by God, which is painful to man and he would much rather be subjected to such. 12, 1279. The Scripture holds out to us two kinds of good fasts: one that one willingly accepts to dampen the flesh in the spirit with work 2c.; the other that one willingly endures in want and poverty. 11, 534. Now the papists have all become well Lutheran, and none of them thinks of fasting anymore; they let our parish priests have a right daily fast in their place. 7, 522. The holy fathers, the bishops, abbots and prelates, have strongly attacked the fasts at once with ten and twenty dishes, so that some threshers would have enough of them for three days. 7, 521. Luther says: I may freely say that I have never seen a proper fast among the papacy, for they have prepared a meal with delicious fish and the strongest drink. 7, 521. In addition to the great fasts and the two weekly fasts, the Advent has found several special saints who have also made a fast out of them.
7, 521. In addition to the major fasts, every week two days are set aside for fasting in the papacy, Friday and Saturday, and finally the four gold fasts or emergency fasts. 7, 521. The great fasts are first kept for fourteen days, then they are extended to four weeks, and finally they are prolonged to forty days. 7, 520 f. The forty-day fasts arose from the heretics. 8, 524. The passage of Zech. 7, 5. about the fasts is famous in the church of Pabst; moved by it, they also instituted the quarterly fasts. 14, 2062. It is a lie that it is said that St. Peter instituted the fasts and that it is a commandment of the church in case of mortal sin not to eat eggs, butter, milk, meat inside. 19, 601. It is pure deception of the devil that the pope sells letters and gives permission to eat butter, meat 2c. during the fasts, since it is previously permitted by Christ. 19, 601.
Fast day. Three days of fasting belonged to one fasting day. To a collation there were two jugs of good beer, a jug of wine, gingerbread or salted bread, that one could drink well. 22, 950.
Laziness. We should not strengthen the laziness of knowingly lazy and idle people, but also, when we are deceived, not cease to do good to others. 1, 1140.
Laziness. Luther calls laziness the vice of having much to do when nothing is commanded and of leaving much to do when much is commanded. 5, 830 f. Faulwitz does not pay attention to his actions and orders, and worries about other things before great prudence, since it is not necessary, nor is it commanded. 5, 831 f. Faulwitz teaches the pastors to pray or to do something easier when they are supposed to study and preach, or drives the laity to the external ceremonies. 5, 832.
Fist. One should plead and admonish when things are wrong, but to strike with one's fist without a command is diabolical. 8, 870.
February. The pagans visited the graves of the dead with lights at the beginning of February, which was also called Februatio, Lustratio or Purification, in order to purify the city in this way. 12, 1266.
Purgatory. Because the pope did not want to keep heaven and hell in his power, because he had gone too high, he still wants to capture purgatory. 15, 1544. Luther discusses in detail the passages of holy scripture that are drawn by the papists to purgatory. 15, 1019 ff. The Holy Scripture contains nothing about purgatory, therefore neither it nor its explanation can be applied to the trade of purgatory. 15, 1011. If purgatory, masses, pilgrimages,
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If the pope would have to perish, he would become a poor beggar. 16, 2168. The infernal father of Rome has invented a fair out of purgatory, and robbed innumerable money and goods with it. 17, 1029. Excerpt from the refutation of D. Johann Eck's rebuttal of Luther's retraction of Purgatory. 18, 902 ff. The Psalms were made to practice and learn faith in, and not to redeem souls from purgatory through misunderstanding. 18, 899. Purgatory is a little bundle of the lying sophists, who use it to catch and kill the world's body and goods, soul and salvation 2c. 18, 896. That one makes articles of faith out of purgatory and murders people over it is not St. Gregory's opinion, nor that of the holy church. 18, 896. No worship, no work, no money has remained on earth, it has had to go to purgatory and help the souls, and no richer lie has come on earth. 18, 895. The Sophists are so furious and nonsensical that they put their knowing lie of purgatory also to the article of faith 2c. 18, 881. With the papists, in the saying Ps. 66, 12.: "We have passed through fire and water," the word "fire" means purgatory; "we" means: we poor souls in purgatory. 18, 882. The papists make wanton out of the lies of purgatory 2c. Articles of Faith and murder people over them as heretics. 18, 882. The papists should also prove that the fathers have orders from God to set new articles of faith, as of purgatory, and to force the Christians to it, or to kill them. 18, 894. St. Gregory in his Dialogue is almost the first and most powerful to have raised and caused Purgatory. 18, 895. Johann Pommer, our archbishop at Wittenberg, has violently chased away the text 1 Cor. 3, 15. from the apostles and tyrants of purgatory. 18, 889. The sophists penetrate and brew the lying mind from purgatory into the text 2 Macc. 12, 43. ff. from their own head for the sake of the twelve thousand drachmas. 18, 878. From the text of an uncertain book, namely 2 Macc. 12, 43. ff., the sophists base the purgatory, and also want to prove it with it, when there is no word of purgatory in it. 18, 878. The raging bloodhounds kill the innocent for the sake of purgatory, yet they have no word of God for themselves and lead the text falsely. 18, 879. Because we have no word nor command from God to believe purgatory, it is a cursed blasphemy and lie to make a command and article out of it by ourselves. 18, 880. Judas himself, of whom the text says, did not believe that there was a purgatory.
The Sophists introduce a foreign text apart from the holy scripture and interpret it and force it to confirm purgatory. 18, 880. The sophists introduce a foreign text besides the holy scripture, which does not speak of purgatory, and interpret and force it to confirm purgatory. 18, 880 f. Luther's recantation of purgatory. 18, 874. The sacrificial monkeys have in purgatory mostly their food, all their possessions and goods, along with all the splendor that they lead. 18, 1523. The pope has also become a king over the dead and now also reigns in purgatory. 18, 1523. Purgatory is a purely fictitious thing, a market and money stuff, of which there is not a word in Scripture, and yet the whole papacy is based on it. 19, 775. Luther gives Spalatin explanations about the Leipzig disputation concerning the fire. 21a, 201 f. Luther's "Revocation of Purgatory" is in print, the writing "Of the Keys" is in his hands. 21a, 1523. God says nothing of purgatory, and one must not allow purgatory because it obscures the benefits and grace of Christ. 22, 1007. Gregory is deceived by visions, and has taught something of purgatory, since God has forbidden to investigate anything of the spirits. Neither Ambrose nor Augustine, nor Jerome give an opinion about it. 22, 1006. Purgatory is a true blasphemy against the keys of the kingdom of heaven given by Christ. 7, 176. What God does not establish, as purgatory, is dangerous to accept and build upon, since we can hardly remain if we build upon God's statutes, which cannot waver. 12, 114. Those who die in the Lord are blessed. Therefore, if they rest, as the text says, it follows that there is no purgatory. 7, 319. The fictitious purgatory and the shameful mass market of the pope has its reason in the false doctrine of the walking souls 2c. 11, 690. The purgatory is not even thought of in Scripture, but it is the devil's poem that the papists have several fairs and want to chase money with them. 2, 2068. The Scripture does not say anything about purgatory, but says that the saints and the righteous come to the place of peace and rest. 2, 1543 f. Gregory alone was the beginning and founder of the many lies about purgatory and the sacrificial masses for the dead. 2, 1547. The scholastic theologians dream of the punishment of purgatory, that there is no despair in it, but only satisfaction. 4, 1050. From the single passage Matth. 12, 32. Gregory confirmed the error of purgatory throughout the world, from which an infinite number of other errors have sprung.
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7, 175 f. If poor people hear about purgatory for a long time, they only hear lies, and lose money over it. 4, 1443. In the papacy they said: one hour of purgatory is more bitter than a thousand years of temporal bodily torment. 4, 1661. The devil has brought it about that all monasteries, all monasteries, all masses, all prayers work only in purgatory. 12, 138 f. Many rely on purgatory, live to the end as they desire, then want to help themselves with vigils and masses of the soul; they should realize this. 12, 114. Even if you deny purgatory, you are not a heretic. 15, 2559. The papacy and the whole priesthood are almost built on the article of Purgatory, and all have their good and honor from it. 2c. 15, 1564. Although the pope must confess that he cannot bind anyone in purgatory nor push anyone into it, he nevertheless wants to release and pull out of it. 15, 1544. Luther holds that purgatory is the torment called the foretaste of hell, which Christ, Moses, Abraham, David, Jacob, Job and many others suffered. 15" 2558. Luther's opinion of Purgatory. 15, 2558. Luther considers this to be Purgatory, that Christ, Abraham, Jakab, Moses, Job, David, Ezechias and some more have tried hell in their lives. 15, 1562.
Fault. No one is aware of his faults, namely those faults that would not make him blessed if God did not cleanse him of them. 4, 1168. The whole world also calls error that which is contrary to the moral virtues, and the expression is quite common of vices and virtues 2c. 18, 1136.
Misplaced key. God does not give us the wrong key of the pope, but the absolution is completely certain. 7, 994 f. Christ has promised that what we bind and loose on earth shall be bound and loosed; here is no false key. 19, 944. Among the papists, the same thing is today yes, tomorrow no, today a wrong key, tomorrow a right key, and yet both articles of faith; the Germans must believe it. 19, 929. The pope, as long as he has had the wrong key, has never had neither key nor key custom, but filled hell. 19, 922. The papists do it with the keys in such a way that one sometimes heihe Clavis errans, that is, a false key or errant key. 19, 916 ff. When it concerns the pope's power, property and honor, there are vain keys, and none can err or be missing, but when they are supposed to help souls, they are false keys. 19, 919.
Holiday. Holiday is named after the Hebrew word sabbath, which actually means "holiday".
To celebrate is to stand idle from work. 10, 45. The holiday is sanctified for the Word, so that we may rest from other things on it and hear God speak to us. 4, 1814. The holiday should be observed, first of all, for the sake of bodily need, which nature teaches, but then mostly so that one has space and time to wait for the service of God. 10, 46. The consciences are free, but he who wants to be pious and to know God needs the holiday to hear the word of God. 3, 1085. As a holiday, the seventh day is of no concern to us Gentiles, nor to the Jews themselves, except until Messiah. 20, 1855. We Christians should always keep such a holiday holy, do holy things, that is, deal with God's word daily 2c. 10, 47. God is much more interested in the sanctity of the holiday than in the celebration, and where one should or could be left behind, it would be better that the celebration than the sanctity be left behind. 20, 1855. The celebration of the holiday should not be so tightly bound that other incidental work, which cannot be avoided, would be forbidden. 10, 47: In the commandment: "You shall keep the holiday holy," neither the works of love nor other commandments are forbidden, but only those that prevent preaching and prayer. 12, 1973. The holiday is not bound to time with the Christians as it is with the Jews, that it must be this or that day 2c., but should be daily. 10, 46. We have from the way of the Gentiles to eat at their sacrifices, the habit that we eat and drink better on the holiday, and dress more cleanly than otherwise. 1, 1598. On the papal holidays, most blasphemies, deaths, injuries, gluttony, unchastity, discord, gambling 2c. are performed. This is what the German imperial states say. 15, 2162. There are now greater causes to abolish all processions, and the holidays for them, than have ever been to institute them. 10, 1418. The German estates urge that holidays, except Sundays and high feast days, be abolished 2c. 15, 2162.
Feilitzsch. Fabian von Feilitzsch was not a learned nor educated, but a created jurist, who needed no Phormio. 5, 813. Luther dedicates his writing "Grund und Ursach aller Artikel" 2c. to Fabian von Feilitzsch. 21a, 312.
Enemies. Christ places his faithful men of war, like sheep, in the midst of his enemies, offering them strength and projectiles with which they can strike down the enemies. 5, 378. It is comforting to note that all enemies, as sin, death, terror of the Ge-
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The enemies of Christ, not our enemies, are called the enemies of the conscience, not our enemies, but Christ's enemies. 5, 960. A believer resists his enemies and beats them back, not by a solid wall, strong rampart, deep ditch, armor 2c., but by the word. 5, 283. Christ's enemies do not want, and yet are forced to be his subjects. 4, 664. God can turn the enemies around in a moment and make them friends. 3, 236. The enemies of our King, Christ, have all fallen, but he is unharmed and reigns. 5, 121 f. In the courts and even in the chambers of princes, bishops, the pope, and everywhere where there are only enemies of Christ, one can find a people falling at Christ's feet. 5, 374. Christ plucked out of the midst of the enemies, Pilate, Herod, Caiphas and others, Joseph of Arimathea, Nicodemus and others. 5, 374. In the time until the last day, the enemies of Christ must be suppressed, and he must contend with them at all times and overcome, that is, the Jews, heretics, pagans 2c. 5, 895. God sees so long through the fingers and lets the enemies become so much, strong and mighty, so that his kingdom may be fully spread through all the world. 5, 957. What God suffers from the enemies of His kingdom, Jews, Turks and Pabst. 5, 951. Christ's enemies are nothing else but the devil's tools, so that he storms and wars against his kingdom. 5, 949. To those who are Christ's enemies and do not want Him as priest, the Father will not give credit nor let them go unpunished. 5, 1047. All enemies are overcome by the glorious victory of Christ, who could neither sin nor be condemned. 6, 159. God has our enemies' hearts, works and thoughts in his hand. He has some man who makes them astray. Finally, they testify by deed that they are wrong. 8, 122. Just so the enemies of God rage to destroy his word and people, they destroy themselves and only have to promote God's word and people. 12, 305. The three enemies of Christ and our find: the world, the flesh and the devil; therefore God will execute them. 8, 1179. The enemies shall not accomplish with their raging and raging against Christ what they have in mind and would like to, but he shall remain before them. 5, 952. Christ shall become mighty over his enemies, so that they shall have to come under him, and he shall prevail over them and keep the upper hand.' 5, 952. The enemies by which the Christians are most severely afflicted are: the law, sin and death, without which the world, the flesh and the devil would not be able to do anything. 8, 1180. Because Christ puts down and subdues the other enemies in us.
that the flesh, the devil and the world, sin and the law cannot overpower us, then he will also rid us and set us free from the last enemy, death. 8, 1181. The divine majesty himself wants to push down the enemies of Christianity, so that they have to lie eternally under Christ's feet, trampled and reduced to ashes. 5, 952. Christ or His people do not oppose the enemies with bodily force, nor with fist and armed hand, but they are overthrown by the power of God. 5, 952 f. Just because the enemies of Christ blaspheme you to the utmost, disgrace you, persecute you and plague you, they also increase their blessing with God, so that he must help you the sooner and overthrow them. 12, 756. In our feelings and in this life we have not yet overcome the enemies, but faith must keep the field on this Christ. 5, 962. Christ has overcome all enemies not only for His own person, but also for us, and has taken from them all their right and power over us. 5, 961 f. Because Christ puts the enemy's power to shame through our mouth, he would gladly tear us apart. 5, 213. Those who wanted to show mercy to the enemy against God's will have angered God and perished. 3, 248.
Enmity. Whoever confesses Christ and wants to help the world must bear the enmity of the devil and all who cling to him for his service and good deeds. 12, 543 f. Now that the gospel has been brought to light again and is running, everything is stirring and moving away with enmity, and complaining about discord, strife, rebellion 2c. 5, 973 f.
refined. The finely educated people and the children of the world are exceedingly hostile to the word of the cross because of their cleverness; these people are the most attacked by the word. 4, 696.
Feldheim. Luther uses Spalatin to help the distressed woman of Feldheim. 21a, 164.
Field monasteries. Luther very much wanted field monasteries and princely foundations to remain in order to feed noble persons and poor church servants 2c. 22, 960 f.
Rock. The rock on which the church stands is Christ and his word, for Christ alone is known through the word. 11, 2299. Matth. 16, 18. means nothing else than the Christian evangelical truth, which makes Christ known to me, so that I base my conscience on Christ. 11, 2299. Augustine says: Christ does not say, I will build myself on you, but you on me, because Peter must necessarily be built on Christ, the rock. 7, 287. Augustine says: Peter is not the rock, but what he has confessed is the rock. 15, 953. Christ is the rock.
500Windows - festivals. 501
Rock, and the building is the believing church in which there is no sin, and building is nothing else but becoming believers and sinless. 15, 1539. Christ let Petrum fall, so that we did not consider him to be the rock and did not build on him. 11, 2303. The Lord calls Peter a Satan, a devil, to shut the mouths of the talkers who want to build the church on Peter as the rock and not on Christ. 11, 2302 f. Christ calls Peter a rock because he stands on the rock and through it he will also rock. 11, 2302. The rock cannot be called St. Peter nor his authority for the sake of Christ's word: "And the gates of hell shall not prevail against it." 18, 1041. The papists have made the papacy and the pope out of the rock of unconquerable faith. 19, 291. If the bishop of Rome is godless, he may not be the rock, and therefore the rock may never mean the pope. 18, 1459. The same little word "rock" must mean to Catharine at the same time St. Peter and any godless pope who is supposed to be St. Peter's successor. 18, 1458. The gates of hell have often held the papacy, and the pope has not been pious, therefore the building of Christ, which is founded on the rock, must be another than the papacy. 18, 1042 f. Christ wants to have one rock; the papists want to have two. From this we conclude that the entire papal regime is built on vain lies and blasphemous words of God. 11, 2300. The pope is the blasphemer of God in that he draws to himself the noble saying, which alone is spoken by Christ. He wants to be the rock, and the church is to stand on him. 11, 2300. The papal rock, which they teach and defend, is that we must rely on our works in such a way that we also keep some of it and sell it to others for the attainment of blessedness. 7, 288. If the rock is the papal authority, and the building the obedience of the same: how is it then that the gates of hell have been able to cause all of Christendom to fall away from the pope? 15, 1538. Some popes have been heretics themselves, have given heretical laws, and yet have remained in authority, therefore the rock must not be called authority 2c. 18, 1041.
Window. The window in the ark was so that they could see whether it was day or night. 3, 145.
Ferdinand. King Ferdinand does everything with wisdom, but everything is lost to him, even what he already has in his hands. 22, 1263. The advice of King Ferdinand all comes to nothing, but that of the emperor all goes happily, because he is innocent and has
does not stain himself with blood. 22, 1263. King Ferdinand would certainly not defend the pope, because he equally fights the gospel and deprives the papacy. 22, 1936. If King Ferdinand is also a secret comrade of the murderous fire (as some mumble), revenge is very soon on his neck through the victory of the Turks. 21b, 2648 King Ferdinand in Hungary and Bohemia 2c. Mandate against the Lutherans. 16, 363.
Heel. To prick the heel means that the devil will kill and murder Christ. 3, 654. Whoever is stabbed in the heel will be injured, but head, heart and body will remain unharmed. 3, 654.
Fesel. Luther writes to Johann Fesel that his case has been approved by him, but has not yet been settled because there is too much to do at court. 21a, 1605 f. Luther informs the pastor Johann Fesel that his petition has been carried, and that the Elector is unwilling that the orders of the visitators are not carried out. 21b, 2191. Luther asks the Elector for the purpose of obtaining the allowance ordered for the 14th Johann Fesel from the monastery of Mönchroden. 21b, 2193 Luther punishes the council of Coburg because of an injustice done to the priest there, M. Johann Fesel. 21b, 2342 f. Luther informs Johann Fesel that he has already taken steps to provide for him. 21b, 3462.
Festivals. All feasts that we keep in the Christian church are made to present the faith to us and to be celebrated and preached for the sake of the faith. 13, 2004: We keep the feasts especially so that the ministry of preaching may flourish and the people may come together on certain days and at certain times to hear the word. 9, 539. For the sake of the imperfect, the church has kept feasts. 3, 1203. We celebrate all feasts for the sake of God, and praise the good deeds that God has done on such feasts. 10, 1038 f. The feasts are ordered for our salvation and the glory of God, so that the word of God may be heard and the benefits of God may be praised. 3, 1502. We keep the feasts so that everything in the church is done properly and honestly, and so that the former harmony is not torn apart. 9, 538. All feasts of the Lord are included in the second article: Christmas, the Passion, Easter, Ascension and Pentecost. 10, 1107: What feasts are kept in Christianity by Christ, each feast holds an article of faith before us, and not our doings and works. 13, 2004. On the feast of Epiphany, there is much to preach, namely the history of the wise men, of the baptism of Christ and of the first miracle.
502Festivals - Fire. 503
The day of Christ's baptism or the feast when the Lord was baptized and revealed at the Jordan River. 13, 1552. Luther wanted the day of Epiphany to be called the baptismal day of our Lord Christ or the feast when the Lord was baptized and revealed at the Jordan River. 13, 1575. We celebrate the Feast of the Visitation of Mary because the pious Elizabeth, full of the Holy Spirit, confesses that the Virgin Mary is the mother of her Lord and God. 13, 1211. The Pabst's celebration of the Feast of the Visitation of Mary is to invoke Mary, but our celebration is to praise and thank God according to the example of Mary. 13, 2733. The Pabst instituted the Feast of the Visitation of Mary to expel the Turk, but the longer the feast was celebrated, the more the Turk kicked us. 13, 1210. The feast of the Annunciation of Mary is celebrated so that the article of the conception of our Lord Jesus Christ may remain firm and certain in the hearts of Christians. 13, 1113. We celebrate the feast of the Annunciation of Mary, so that we may thank God for having purified our impure, unholy conception and birth through his holy conception 2c. 13, 2679. The feast of the Annunciation of Mary is the day when our salvation began and God's Son became man, the divine and human nature united in One Person. 13, 2682. The Ascension of Christ is a glorious, high and comforting feast, which the Virgin Mary enjoyed as much as we do. 13, 1209. The feast of the Holy Trinity is celebrated because of the article that we believe and confess in our Christian faith three persons of divine majesty 2c. 13, 2684. The Gospel of the baptism of Christ at the Jordan is most appropriate for the feast of the Holy Trinity. 13, 2686. We celebrate the feast of John the Baptist because he is the first preacher who points with his finger to the Blessed Seed and points to salvation and forgiveness of sins. 13, 1142. The feast of St. John the Baptist is not celebrated for the sake of his austere life 2c. but for the sake of his word and ministry, which had never been heard before in the world. 13, 2704. The feast of the angels is celebrated in the church for the sake of all Christians, so that they remember that God has ordained such great lords to serve us. 13, 1258. The Feast of the Angels or Michaelmas was established in the church so that Christians would remember the dear angels and thank God for having ordained them to serve us. 13, 2768 f. We celebrate the feast of the angels so that we may love and honor the dear angels and give thanks to God who has given them to us as guardians and watchmen. 13, 2783. We do not celebrate the feast of the saints for the sake of the saints.
for their sake, for they and we are little helped by the celebration, but for the sake of the Gospel 2c. 11, 1922 f. The feast of the Assumption of Mary is thoroughly pontifical, that is, full of idolatry, and instituted without the foundation of Scripture. For this reason we have dropped it. 13, 1208. Through the feast of the Assumption of Mary, the pope has blasphemed and desecrated the Lord Christ's ascension, since he wanted to make his mother like him in all things. 13, 1210. The papists are fooling around with the feast of the consecration of the church, making a special feast and show that this church is consecrated in his name and another in the name of another saint. 13, 1287. At the feast of the consecration of the church, the papists point out everything on the walls, on stone and wood, that God preaches and promises about his living church, the true believing Christians. 13, 1287. The feast of the Visitation of Mary is also called the Feast of Our Lady, which the pope instituted only a short time ago to expel the Turks with it. 13, 2732. We want to celebrate the Feast of the Visitation of Mary so that we can thank God for the glorious revelation that happened on that day. 13, 2732.
hold fast. Where one is not in goodness and grace, he cannot hold fast; there is no holding otherwise, but in God's mercy alone. 4, 1527.
Feast day. In the new law, every day is a feast day, except that by the commandment of the church, special days are appointed to hear God's word, to receive the sacrament 2c. 8, 1524. Now every day is a feast day, on none of which one should sin. 3, 1208. Of the works and deeds that may be done on feast days without sin. 3, 1210 ff.
Fire. When the last day comes, in a moment all that is in heaven and on earth will become powder and ashes. 9, 1392. When we shall rise from the dead, fire shall not hurt us nor harm us, and we shall all be fire and light. 7, 1356. Fire from heaven, they say, set the sacrifices on fire in the days of the ancient fathers. 3, 111. From the holy fire the city of Ur got its name. 1, 726. The sacred fire remained afterwards for a long time with the Persians. 1, 727. God is called a fire because he consumes completely and leaves nothing for the wicked, nor is there anything that can withstand his wrath. 3, 1418. "The Lord is a consuming fire", these words are said to the unrighteous, hardened, hardened and unbelievers who do not keep the right faith. 3, 1678.
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Fire that burns away the hay and stubble is temptation and death. 3, 489.
Fire signs. The fire signs in lust are all God's works, or the devil's, as the leaping lights, flying dragons 2c. Works of the evil spirits are. 1, 606.
Figures. St. Augustine says: The figures are not valid in the dispute, where there is not Scripture next to them. 18, 1028. Figures and meaning, only for themselves, do not prove and force anything, as St. Augustine says. 12, 1445. If Scripture interprets the figures themselves, the interpretations compel and are articles of faith. 12, 1456 f. No one else can interpret a figure of the Old Testament but the Holy Spirit Himself, who set the figure and did fulfillment. 18, 1028. Alveld has no spiritual, inner high priest, in addition no saying of the scripture, falls blindly therefore that Aaron was St. Peter's figure. 18, 1028. The scripture does not call it figures, but allegoriam, umbram, faciem, and the interpretation mysteria, abscondita, secreta. 12, 1459.
Foundlings. For the sake of the many foundlings, monasteries had to be established in Rome, and the pope is called the father of these children. 1, 293.
Finger. The finger of God is the Holy Spirit. 3, 803. The devil, the world and the flesh resist all other things, but the fingers of God, which is spirit and power, no one resists. 4, 640.
Eclipse. The eclipse of the sun must happen in the beginning of the moon, when it becomes new; but if it happens at another time, it is not natural. 13, 12. 13, 12. What is not God's word and faith is all darkness, because reason gropes like a blind man. 9, 1187. Spiritual darkness, that is, blindness of heart and ignorance in divine matters, is the greatest misfortune and disgrace. 11, 1974. Where Christ is not, there is darkness, however great and bright it may seem. 12, 294: Those on whom the Lord does not rise and shine are in darkness, so that darkness means nothing else than unbelief and natural reason. 12, 299. The Gentiles had no word of God, neither law nor promise. They were in sin and did not know how to get out. That was the darkness and the blind people 2c. 13, 1043. The prophet calls darkness the very cleverest and wisest counsels and laws of reason or the wisest men. 6, 115. St. Peter is a bold apostle that he may call darkness what all the world calls light. 9, 1187. St. Peter says to all of us that we are in darkness and eternal.
9, 1187. To remain in darkness means to let oneself be dominated more and more by the evil spirit and to let oneself be driven into the darkness. 9, 1541. To walk in darkness is nothing other than to stand in carnal security and not recognize one's own misery. 9, 1541. Those who love darkness and hate the light are those who build on their own righteousness, wisdom and holiness; they do not want to be punished. 2c. 13, 2095. No one has so completely cast off the old nature that he no longer has anything to cast off, but we are daily challenged by the works of darkness. 12, 1068. The works of darkness are eating, drinking, fornication, quarreling, discord; all this is to be taken off and put away. 12, 1069. Once, when our heart was blinded by papist darkness, it dreamed that God was a merchant who sold us his grace for our works and merits. 9, 766.
Firmelung. Of Confirmation. 19, 90. It is enough to think that confirmation is a custom of the church or a sacramental ceremony 2c. 19, 91. Nowhere do we find that Christ promised anything about confirmation, although he laid his hands on many. 19, 91. We have no reason to count Confirmation among the sacraments instituted by God. 19, 91. The apostle Paul knows nothing about the sacrament of Confirmation. 12, 143.
Fish. Ponds and lakes give birth to fish, as we often see that pikes are found in ponds where there were none before. 1, 66. The Pabst in his language does not call the fish meat, but with the Romans, Greeks and all right natural masters everything is called meat, which is a living body. 8, 1236.
Fishermen. Christ takes poor, foolish fishermen and commands them to go and preach the gospel to all creatures. 5, 207. The unlearned, poor fishermen are commanded by God through Christ to preach the gospel in all the world. 12, 1537.
Fischer, Pancratius. In a very sharp letter, Luther asks the canons of Zeitz to release Pancratius Fischer and hand him over to his competent court. 21b, 2452. Luther writes to Eberhard Brisger about the matter of Pancratius Fischer. 21b, 2471.
Fish migration. By the miraculous draught of fish the Lord gives a sign to those whom he wants to appoint as apostles that he does not only want to supply their belly but also to their ministry.
506Flat - meat. 507
to show his strength and help. 11, 1325. Christ teaches through Peter's fishing that he will not give without our work, and shows that it is not our work's fault what we obtain, but God's blessing alone. 11, 1321. In Peter's haul we have an example that all who believe must have enough, but those who do not believe can never have enough and have no rest. 11, 1305.
Fladen. The Germans took the word Fladen from the church, but shortened it and made Fladen for wafers. 12, 479.
Fleck, D. D. Fleck, a monk in Steinlausig, received Luther's theses with great joy and shouted: He is there who will do it! 15, 398.
Stain. He who believes in Christ is also without spot, but through faith. 5, 396.
Supplication. To plead means to urge or urge the request, that is, to indicate something for the sake of which I am asking. 11, 2111. "Supplication" in Hebrew is an expression that actually means asking for mercy and grace. 4, 547. Supplication is when I admonish God in prayer and through petition by something that is great in His sight, as by His mercy, name, honor, truth or by Christ. 19, 1325.
Meat. Before the Flood it was not allowed to eat meat. 16, 2164. One shall not eat flesh unless first cleansed of blood. 1, 595. Eating flesh cannot be a sin, as the shameful popes have blasphemed the church in these matters as well. 1, 591. What we call "bodily", the Hebrews call flesh or carnal. 7, 1864. Where the word flesh is used by itself, it means the constitution and nature of the body, so that one could also say "body" instead of "flesh. 18, 1877. Christ is called all "flesh" that is born of the flesh, namely all wise men, prudent men, the kings and princes of the earth. 7, 2376. What man can do from plants, building, from arts and crafts 2c. and can do from reason, all this is called "flesh". 7, 2377. flesh means in the scripture an outward life in the flesh, as household, children, money, fields, meadows, property, honor 2c. 3, 70. A human being born of a man and a woman is called flesh. 7, 2377. In Scripture, flesh is not only called the body, since flesh and blood, bone and skin are on, but everything that comes from Adam. 9, 1250. Wherever in Scripture the flesh is spoken of in contrast to the spirit, you can understand by flesh approximately everything that is contrary to the spirit. 18, 1877. Where in the scripture flesh and spirit
There the flesh is certainly condemned, as it is sinful, God's enemy and adversary. 20, 840. If flesh is of no use, neither is its mind, understanding, will, and all its doings and abilities. 20, 841. Where the two words: flesh and spirit are set against each other in Scripture, flesh cannot be called Christ's body, but is always called the old flesh 2c. 20, 839. Flesh means everything that is in the flesh, sense, reason, will, word, work 2c. All these things are of no use. 20, 826. He who has the title of having father and mother is called flesh, unless he comes to another birth through baptism. 7, 2377. According to scriptural usage, the word flesh includes or comprehends both body and soul, for without the soul the body is dead. 7, 1658. Flesh is Christ's name for the whole man, born of flesh, as he lives with body and soul, reason and senses. 8, 1247. By flesh we do not mean the visible gross part of us, but the completely hidden deceitfulness of the flesh, namely the head of the old serpent. 4, 1167. All men are called flesh, except Christ and his Christians. 7, 2380. In the word "flesh" are understood all the most powerful, mightiest, richest and smartest of the world, small and great, high and low. 7, 2377. Flesh in Paul means the highest righteousness, wisdom, worship, religion, understanding, will, as great as this can be in the natural man. 9, 191. Paul calls flesh everything that is best and most excellent in man, that is, the highest wisdom of reason and the righteousness of the law itself. 9, 289. Paul does not deny that he has flesh and the infirmities of the flesh. 9, 685. That which springs from reason is called all "flesh". 7, 2377. To the papists, a work of the flesh means nothing other than the work or accomplishment of unchastity; Paul, on the other hand, calls flesh everything that is in man. 9, 707 f. Paul includes among the works of the flesh idolatry and heresy, which reason considers the highest virtues, wisdom, worship and righteousness. 9, 708. The "works of the flesh" are not only the gross carnal works, as unchastity, but also the highest and most delicious vices, as idolatry and heresy. 9, 1084. The flesh means the whole man with body and soul, reason and will, who is not born of the spirit. 11, 1156. The Scripture calls the whole man flesh, as he lives, works, thinks, speaks and does, born of father and mother. 11, 1171. Man is called "flesh" through and through, as he lives here in this life. 9, 1084.
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The whole man, as he lives, is called flesh, as he is also called spirit, if he strives for what is spiritual. 9, 1086. Man with reason and will, inwardly and outwardly, with body and soul, is called flesh, because he seeks with all his strength only that which is carnal. 9, 1250. Man with reason and will, inwardly and outwardly, with body and soul, is called "flesh" because he seeks only what is good for the flesh. 9, 1084. We have our enemy in our flesh, that is, the real mischief, not only the coarse pieces, but especially the conceit of reason. 9, 1085. St. Paul calls the carnal mind flesh, and among the works of the flesh he also counts heresy, hatred, envy 2c., which are nevertheless completely inward and completely invisible. 20, 844. The Lord could not humble Nicodemus more than with the single word: You are flesh. With this he cancels the old birth and makes him a child. 11, 2227. The flesh is not satisfied with the one, simple and true doctrine, but always seeks something new. 5, 1419. God is incomprehensible in all other ways, but only in the flesh of Christ is he comprehensible. 6, 50. The flesh cannot believe that the whole world should perish rather than that any harm should come to Christ's kingdom. 5, 116. The flesh is so completely unintelligent, so blind is reason, that it cannot be improved by any examples. 5, 1394. The flesh seeks only what is pleasant, but flees all hardships; therefore it either shuns marriage and public offices altogether or abuses them for pleasure. 4, 1974 f. The flesh rejects the word of faith, because it kills the presumption and the schemes of the presumptuous. 6, 382. Because of our flesh, certain days are necessary on which one comes together to act the word and the sacraments. 6, 851. It is from the defect of our flesh that we are sometimes troubled by the sensation of a frightened conscience, of sin, of death, of the devil 2c. 6, 825. The flesh, if not exercised by daily adversity, gradually falls into security and sins. 6, 1139. The flesh has no measure when it is well; when it is bad, it cannot be comforted, for it sees nowhere the help and salvation that the word promises. 1, 809 f. All honor and glory of the flesh is rejected and condemned by God, and we cannot be justified by it. 2, 66. While we live here on earth and the old Adam lasts, the flesh cannot take hold of the treasure in Christ. 7, 2311. All the wisdom that a man can get out of his head and reason.
It can be invented, however glistening it may be, but it is flesh. 7, 2381. Flesh is not only taken for the lusts of unchastity, but for everything that is contrary to the spirit of grace. 8, 1609. Flesh is not taken for sensuality or the lusts of the flesh alone, but also for everything that is apart from grace and the spirit of Christ. 8, 1468. As far as the flesh is concerned, we are sinners even after we have received the Holy Spirit, because the remnants of sin are still attached to our flesh. 9, 494. Sin still clings to the flesh, so that we, troubled in conscience, cannot fully enjoy looking at and desiring the eternal heavenly treasures. 9, 516. This is the only remedy, that when the impulses of the flesh rage within us, we seize the sword of the spirit, that is, the word of salvation. 9, 695. In the battle of the flesh against the spirit, there is nothing better than to have the word before one's eyes and to get the comfort of the spirit from it. 9, 694. It is very useful that we sometimes feel the wickedness of our nature and our flesh, so that we may be provoked to faith and call upon Christ. 9, 689. Why God allows the Christian to be plagued according to the flesh by the 'arrows' of the world and the devil. 4, 1881. Paul does not demand of the godly that they put off their flesh completely and corrupt it, but that they keep it in check in such a way that it is subject to the spirit. 9, 683. When the godly die, they put off the flesh completely, and when they are raised again, they will have a clean flesh, without lusts and desires. 9, 717. The godly fight against the flesh, clothed in the armor of God, faith, hope and the sword of the spirit. 9, 717. The godly crucify their flesh as long as they live here, that is, they feel its lusts but do not obey them. 9, 716 f. The spirit has to work daily to tame and subdue the flesh, and must struggle with it without ceasing, so that it does not repel faith. 9, 985. I shall subdue my flesh, not that I may be saved thereby, but that I may lead a good walk before the world. 9, 1195 f. Christians desire and ask that the body or the flesh be put to death, so that they may become completely pure. 9, 1192. In life and works it is also not to be suffered that one should let the flesh have its way and yet boast of Christ and the gospel. 12, 481. To kill the business of the flesh involves a fierce strife and battle that does not cease nor end while we are alive. 12, 788.
510Flesh of Christ. 511
Businesses of the flesh are: Thoughts of unbelief and distrust, carnal security and presumption against the fear of God, being cold and sluggish to God's word and prayer 2c. 12, 788. Christians also have something of the flesh in them, which must be put to death, that is, all kinds of temptations and lusts against all the commandments of God 2c. 12, 788. Flesh is also that which reason does not consider sin, such as going into unbelief, idolatry, despising God's word, presumption of wisdom, power, honor 2c. 12, 788. Flesh is not only the gross, foul lust of fornication, but everything that man brings from the mother, also the soul and all powers of nature, external and internal. 12, 788. Those who have not begun to be pious do not argue, do not complain, do not plead against their flesh and sin. 15, 1494. Flesh is not only what concerns 6the unchastity, but everything that is born of flesh, the whole man with body and soul, with reason and all senses. 14, 100. The flesh serves sin, but because the spirit does not obey it, nor is it conquered by its raging, therefore it does not condemn it. 18, 1195. We say that the man who is not born again by faith is flesh, but then that the one who is born again is not flesh any further than the remains of the flesh are there. 18, 1893.
Flesh of Christ. Christ took on human nature, subject to the wrath and judgment of God because of sin; indicating this high humility, the evangelist says: "The Word became flesh." 7, 1658. It is a great comfort that we do not have God merely in spirit, but who became flesh, and was clothed with baptism and the Lord's Supper. 6, 226. As often as Christ speaks of His flesh or body in Scripture, He adds the word "my": as: "My flesh is the right food." 20, 824. Christ does not speak Joh. 6, 63: "My flesh is of no use", but badly: "My flesh is of no use". 20, 824. Christ does not say: My flesh is not useful, but: Flesh is not profitable. Of His flesh He says: My flesh is the right food. 20, 263. Christ's body and flesh are almost compatible with the spirit; indeed, he is the dwelling place of the spirit in the flesh, and through him the spirit comes into all others. 20, 839. The blasphemy of the enthusiasts is not to be suffered, that they also want to weave and grasp Christ's flesh in this saying: "That which is born of flesh is flesh." 20, 842. It cannot be possible that the enthusiasts should think anything good of Christ's flesh, because they stand on the fact that it is
be born of flesh and be flesh. 20, 843. Christ's flesh belongs under the saying: That which is born of the Spirit is spirit, because his flesh is not born of flesh but of the Holy Spirit. 20, 843. If therefore Christ's flesh is set apart from all flesh, and is only spiritual flesh, born not of flesh but of God, it is also spiritual food. 20, 844. Since Christ says that his flesh is the right food, he punishes the Jews who understand it carnally. 20, 263. The flesh and blood of Christ are still useful to us, because Christ is with us in the Spirit, that is, he has a spiritual body. 9, 1492. Christ's flesh is full of the Holy Spirit and is a divine flesh, in which is found the Holy Spirit, which is full of grace, because it gives life to the world. 7, 2379. The words: "The flesh is of no use" should not be interpreted and applied to the body of Christ. 7, 2380. Christ is called flesh all that is born of the flesh, all the children of Adam, except the one body of Christ, which is not born of the flesh but of the Holy Spirit. 7, 2380. Christ indeed took flesh unto Himself, but the flesh begat Him not, but the Holy Ghost. 7, 2380. When Christ speaks of His flesh, He says, "My flesh." With the word "my" he separates his flesh from all other flesh. 7, 2380. Although Christ is a child of Mary by nature, he has a spiritual flesh, a true, divine and spiritual body, in which the Holy Spirit dwells. 7, 2380. This is the most vexing thing to reason, that if I want to be saved, it should be by hanging my soul on Christ's flesh and blood, which died for me. 7, 2348. This article of the flesh and blood of the Lord Christ is the power and strength to rise from the dead. 7, 2351. Since Christ says: "My flesh", it is a flesh that has and gives the nature and power of the Godhead. 7, 2329. Since Christ says: "My flesh", it means as much as: I am God and the Son of God, my flesh is divinized and is a divine flesh. 7, 2333. Everything that is not Christ's flesh and blood, be it ever so beautiful, great and holy, is neither useful nor necessary for eternal life. 7, 2337. If Christ's flesh and blood make me blessed, the rope, the cap, the love of neighbor, obedience, chastity and other virtues will not. 7, 2344. On Christ's flesh, on the child that hangs on the breasts of the virgin, the eyes must be directed, so that one says: I know of no God but the flesh 2c. 6, 50. God appears in the flesh of Christ.
512Meat eating - curse. 513
The flesh in such a way that he does not want to be worshipped outside of this flesh and cannot be recognized. 4, 2092 f.
Meat eating. If the use of all kinds of food, especially meat eating, had not arisen after the Flood, our bodies would have been much healthier and stronger. 1, 44.
Carnal. "Carnal" is the name given to one who, without grace, writes, teaches and gossips about high spiritual things. 14, 100. You can recognize the carnal man by the way he deals with other people's sin, so that he only judges and reproves. 8, 1634. He who still seeks his carnal nature has not yet died with Christ to the world, therefore the resurrection of Christ is nothing in him, nor does it work. 12, 518.
Flesh and blood. In Scripture, flesh and blood means man with all his nature, as he comes from Adam, where he is not renewed through Christ and faith. 8, 1253. Flesh and blood is actually the old man, according to his reason, as he comes from flesh and blood, without faith and God's word and without Christ. 8, 1254. Flesh and blood is nothing other than the people who are begotten of flesh and blood, even the best, wisest and most excellent. 7, 282. Because flesh and blood cannot enter God's kingdom, it must cease, die and decay and be resurrected in a new, spiritual being. 8, 1255. "Flesh and blood" is the state and nature of the world, or of the people on earth who live in flesh and blood. 9, 829. We do not fight against our mobs, heretics and friars as against flesh and blood, but against the evil devil, who fights against us through them. 9, 830. Paul also calls the saints of God flesh and blood when they are held against the majesty of divine revelation. 8, 1400.
diligent. It is God's special gift for a brave, diligent man who waits diligently for his own, especially in God's word, and does not meddle in other things. 5, 833.
Flies. A king of Persia was defeated with all his might by a miraculous army sent by God, namely by flies and mosquitoes. 22, 123 f. 531 f.
escape. If we can flee from a danger, we should not despise such means, as some enthusiasts do, who do not want to give way in defiance of the devil, even though they could. 13, 2645. He who flees from God is chased into hell and is the devil's game. 3, 1008. We flee from God, who gave his only begotten Son for us, and think that he is not our merciful God, but our severe judge. 22, 458. Adam becomes
by his own testimony that he has sinned because he flees from God, which is sin, as it is virtue and obedience to flee to God. 1, 214.
St. Florian. St. Florian was made a comrade of St. Laurence to ward off the conflagration. 3, 1164.
Curse. The curse under which all men lie is that through Adam's fall they are all conceived and born in sins. 3, 663. Through the curse all men of death, the devil, are eternally damned and lost. 3, 663. The curse under which all men lie is original sin or natural sin, which we received by nature from our parents. 3, 663. The curse belongs to sin, and the more sins lie on the Lord, the greater is the curse. 13, 455. The law, works, love, vows 2c. do not redeem us from the curse, but Christ alone, since he became a curse for us. 9, 381. Christ became a curse because it is the judgment of Scripture that everyone who hangs on the wood is cursed. 8, 1482 f. Since God, the merciful Father, saw that we were so oppressed by the curse of the law that we could never have freed ourselves from it, he sent his Son 2c. 9, 372. Against the curse God gives his blessing through the holy gospel. 3, 664. Sin and eternal death is the curse, among which we would have to be eternally damned if we were not helped by the blessing of Abraham. 3, 665. Christ dies a cursed death and becomes a curse for us, so that, as Paul says, the blessing of Abraham would come to the Gentiles and we would receive the Holy Spirit. 13, 455. The eyes are vexed at the shameful, cursed death of Christ, but it is a blessed death that takes the curse from us and brings God's blessing upon us. 13, 455. The gospel is a sweet, blessed, peaceful, wholesome word, which brings vain blessing and grace, therefore there may be no curse beside it, but vain blessing. 12, 350. All are under the curse, and those most of all who practice the law by rote with works, without the spirit within. 3, 1603. Because God calls all those cursed who die on wood, it follows: because Christ also dies on wood, that he also became a curse and is called cursed. 13, 452. We, because of our sin, are a curse and in God's disgrace. Christ, the only begotten, is full of grace and truth, and has become a curse for us 2c. 13, 453. We should thank God from the bottom of our hearts that His Son hangs on the wood, taking upon Himself the curse that belongs to us because of our sins, and the blessing that He has upon us.
514Curses - Franciscan. 515
13, 454. 13, 454. Because the Lord Christ pays for our sin with death and becomes a curse for us, the devil loses his power over us, which he got through sin. 13, 456 f. Since God gives a curse on the earth, he withdraws the word and leaves it in its nature. 3, 36. Many curses occur in Scripture against the destroyers of consciences, especially in the Psalms. 9, 655.
swearing. To curse is to wish something bad to come upon someone. 12, 350. Cursing wishes that evil and misfortune come; cursing wishes that evil and misfortune go away. 12, 350. Love should not curse, but always bless; faith has power and should curse, because faith makes God's children and stands in God's place, but love stands in servant's place. 12, 351. Of himself no man shall curse nor swear, except he have the word of God that he should curse or swear. 7, 460. Cursing for the sake of God's word is right, but for your sake, or to avenge yourself, or to seek your own, is wrong. 5, 53. If anyone now curses that God will eradicate popery, priesthood, monasticism and nunnery with foundations and monasteries, let all the world say: Amen 2c. 12, 351. No one can pray the Lord's Prayer properly, he must curse for it. 7, 459 f. Against the persecution and error of the gospel and against those who cause such misfortune, one must curse, wish for evil and ask for vengeance. 5, 52 f. A captain said to a warrior who could curse the enemy very much: I have you not in the army to curse Alexander, but to fight against Alexander. 20, 2204.
Curse mouth. A Christian mouth must be a blessing mouth, not a cursing mouth; but if it is a cursing mouth, it is not a Christian mouth. 12, 350.
Escape. The prophet nowhere gives the advice to escape from adversity by flight, but to overcome it by steadfastness and by facing it in faith. 4, 1176.
Rivers. Solomon's opinion is true that all the gushers of all springs and rivers flee from the sea and return to it. 5,. 1388.
follow. To follow Christ means to obey his words, to preach that he suffered and died for us; that is, to obey his words with faith. 8, 142.
Forchheim. Luther jokingly reports to Prince Georg von Anhalt about the absentmindedness of Magister Forchheim Georg Held. 21b, 2298 f.
Inquiry. Inquiring into the secret majesty of God is not only in vain, but
also harmful, because you will gain nothing everywhere and will fall down the neck because of it. 12, 642. One should flee and avoid those who deal with research, and those who let go of God's word. 7, 2294. This is not searching the Scriptures, when we sacrilegiously direct our efforts to rhyme the completely free foreknowledge of God with our freedom. 18, 1849.
Research. A life dedicated to research, which is led without the Word, deals with dreams of Satan. 22, 1956.
Forster. Luther reports to the Augsburg City Council that M. Johann Forster has been allowed to go there, and recommends him most earnestly. 21b, 1983 f. The Augsburg Council complains against Luther about Johann Forster, whom they have removed from office because of his doctrinal behavior and (allegedly) annoying lifestyle. 21b, 2257 ff. Luther expresses his displeasure to the Augsburg council about their behavior both against Johann Forster and against the Concordia. 21b, 2263. Luther wishes Johann Forster, who has been expelled from Augsburg, luck for a call he has received to Tübingen. 21b, 2280.
Reproduction. The reproduction of animals occurs through the effect of the word of God. 1, 65.
Fox. Luther renews friendship with Edward Fox, bishop in Herefordshire, who was with the 1536 legation to Wittenberg. 21b, 2238.
Questions. One should not be troubled with questions, but cling to Christ in faith. 3, 815. Let each one remain in his profession and not be troubled with questions. 3, 790. We are to learn to put all questions out of our hearts and minds, and to walk in the name of the Lord with simplicity, and to do what God commands. 1, 1129. Where the devil sees that he cannot overthrow faith, he proceeds with cunning and raises useless questions, so that the main thing remains behind. 9, 863. What an elder brother said to his younger brothers, who were occupied with useless questions. 4, 699.
Franciscans. The Franciscans, Augustinians, Carthusians 2c. dare to oppose with their rules the greatness of God, which neither heaven nor earth can contain. 6, 486. A Franciscan thinks he is damned if he does not put a rope around his body, does not have his head shaved, does not put on a bad garment. 6, 540. The Franciscans ungodly boast that their order is quite like the life of Christ; therefore they do not pray, because in such certain-
516Franciscus - Frankfurt. 517
life in sincerity. 5, 548. The Franciscans rule the conscience with a rope, which should only be ruled with the word of God. 6, 541. A Franciscan will refuse to bring or give money to his neighbor; he is not only ungodly against God, but also ridiculous and foolish. 19, 1489. The Franciscans make a conscience of themselves that they should touch gold or silver with their hands; but in their heart sits an insatiable avaricious devil. 1, 1713f. The Franciscans invent that the saying Gal. 6, 18. is to be understood by the marks of their Franciscus, which he taught himself out of foolish devotion. 9, 768. The Franciscans interpret the saying Gal. 6, 16. from their rule in the most ungodly way and boast that their rule is much holier than others 2c. 9, 766. The Franciscans and all monks have a righteousness and holiness, but a hypocritical one, because they do not hope to become righteous through faith in Christ alone. 9, 767. The Franciscans assert what is neither affirmatively nor negatively found in Scripture, and so they add in truth to the words of God. 18, 1430. The Franciscans teach a divisive and pernicious error when they deny that impossible things are commanded to man 2c. 18, 1365. The Franciscan rule boasts in the beginning of this title: "According to the Gospel of Christ", when it teaches nothing about faith, love, hope and right good works 2c. 22, 961. 22, 961. Prince Frederick of Saxony answers the Franciscans at Weimar that he will help the efforts of those who protect the Gospel of Christ in a godly way. 18, 1422 f. The Franciscans at Weimar want to have proven the negative proposition: the mass is not a sacrifice, while a negative proposition is not proven. 18, 1429. Wolfgang Stein denies, and the Franciscans at Weimar affirm, that the mass is a sacrifice; therefore they must prove their opinion from Scripture. 18, 1430. The Franciscans, by virtue of their rule, despise studies and do not want to know anything about science. 18, 1364. The papists themselves are nothing but sects, to such a degree that the Franciscans alone are separated by six sects among themselves. 19, 283. Nowadays, no one is less a Franciscan than those who boast most of Franciscus, who are called "of the observance. 19, 1529 f.
Franciscus. That St. Franciscus followed Christ has had enough trouble and work. 3, 206. Whoever follows St. Franciscus, shall
be better and holier than any other Christian. 3, 206. St. Francis gives this rule to his monks: they should live according to the Gospel. The Gospel sets this as the most perfect rule, that one sells everything and gives it to the poor. 1, 831. Franciscus, who was a pious man, dragged the gospel out of spiritual poverty into temporal poverty, against Christ's opinion. 11, 2394 f. Christ was poor, but still had a bag, which Judas had under his hands; Franciscus, however, does not want to have anything of his own, and forbids his brothers to touch money. 1, 835. St. Franciscus is said to have begged bread and other necessities of life and distributed them among the poor; his descendants, however, rather provide for themselves and their kitchen. 1, 831. St. Franciscus, St. Benedictus and Dominicus also caused trouble, and pretended that one must vow chastity, poverty and obedience. 7, 884. Franciscus, Dominic and others did not point people to Christ, as John did, but drew them to themselves and led them to their orders and rules. 7, 1589. When St. Franciscus was highly praised by his brothers, he said: I am a child of the devil, I deserve death and hell. The pope does not say this, nor does any pope. 9, 1570 f. St. Franciscus began to look fine, but has now become so coarse that they also put on the caps of the dead, in which the dead are to be blessed. 16, 2254. The Minorites at Wittenberg disputes in their chapter about the marks of St. Francis and the glory of their order; both are invented more like lies than truth. 15, 2453. How foolishly St. Franciscus and St. Benedict tried to dispel their carnal temptations. 19, 1963. so many people must have been called Franciscus and Clara, for he must have been God, in honor of whom his name is thus exalted. 19, 1962.
Frank. Sebastian Frank is an enthusiast or Gaister, who likes nothing but Gaist, Gaist, Gaist, who thinks nothing of the word, sacrament, preaching ministry. 14, 413. Sebastian Frank does not want to be under the holy scriptures or God's word, but to be judge and master over them out of Gaist. 14, 413. Sebastian Frank can do nothing but blaspheme and desecrate, and likes to write and talk about everyone's worst. 14, 412.
Frankfurt. Frankfurt is the silver and gold hole, through which flows out of German land what only springs and grows, is minted or struck in our country. 10, 915. Luther answered the preachers at Frankfurt to a question, what they should do 2c., that he would like to see the ver-
518France - free. 519
He said that he did not know the conditions there and had no good hope for the gospel there, so he could not give them any advice. 21b, 2022. The council of Frankfurt had requested the expelled M. Joh. Cellarius again, or another preacher. Luther answers that he does not know if Cellarius will come; another one is not available. 21b, 2023. Luther's warning to those at Frankfurt am Main to beware of Zwinglish doctrine and teachers. 17, 2007 ff. Apology of the Protestant preachers at Frankfurt against the council there, against Luther's warning. 17, 2024 ff. Luther writes to Melanchthon about the convention at Frankfurt, from which he expects nothing good. 21b, 2313 f.
France. The King of France is defeated and captured by Emperor Carl, while he was far stronger in crew and armor. 5, 1540. Of the capture of the King of France. 15, 2644. France is now the most hopeful kingdom, because it is supposed to be such a fertile country. 2, 1614. Of the actions of King Francis I in France with the Schmalkaldic Covenanters. 17, 286 ff. King Francis' letter to Melanchthon inviting him to France. 17, 296 Melanchthon asks the Elector John Frederick for permission to travel to France for the sake of religion. 17, 297 Luther urgently supports Melanchthon's request to the Elector to allow him to travel to France. 17, 299. Melanchthon reports to King Francis of France that he must still postpone the intended journey there. 17, 300. In France, the Netherlands and among our neighbors, many devout Christians have been judged, burned, drowned, murdered and chased away because they confessed Christ. 5, 1041 f. The kings of France and England have fallen away from the pope; both kings are Lutheran in taking, not in giving; they seek what is theirs, not what is God's. 22, 1264.
French. The French, after having entered into an alliance with Pope Julius, have overtaken and defeated Julius with war. 6, 229. The French esteem themselves better and higher than the Germans, and the Italians despise the others all together in a haughty manner. 2, 1786. Since the French pronounce with a hiss and a lisping tongue, it is said of them that they speak differently than they write, yes, speak differently than they mean in their hearts. 22, 1625.
French (disease). The new, unheard-of disease, the French, is emerging. 1j, 56. A new disease, the French or also called the Spanish plague, catches
on. It is said to have been introduced from the newly discovered islands. 14, 712.
Women. Women are named after men because they are supposed to be subject to the man. 3, 96. Women are often more fervent in faith than men, like St. Anastasia, who alone seems to have had a hundred hearts. 5, 418. Where a woman or virgin has faith, humility, and fine chaste gestures, she far surpasses all queens and empresses in all her gold, precious stone 2c. 13, 1211. A woman who suckles her child or a maid who sweeps the house is as pleasing to God as a lazy nun or a Carthusian monk who has good, lazy days. 2, 1074. There is no skirt nor dress that looks worse on a woman or virgin than when she wants to be wise. 22, 176. A servant shall not depart from his master, nor a woman from her husband, though one believes differently from the other, for the Lord does not want to separate the estates. 8, 110. Even if a woman should be a little bitter, she must be carried, for she belongs in the house. 22, 1130. There is no greater plague on earth than a stubborn woman. 22, 1092.
Women's houses. It should be an order that boys and girls be brought together at an early stage, and that the vice of common women's houses be prevented. 10, 1372, There are many cities, markets, towns and villages without common women's houses, why should large cities not also keep them? 10, 349. Luther and Melanchthon write to the council of Halle about the abolition of common women's houses. 21b, 2896.
Womanly love. Women's love is not the lewd love, but the honest, chaste love for women, which God has created, the conjugal. 6, 916. Luther's landlady in Eisenach said when he went to school there: "There is no better thing on earth than the love of women, to whom it may be given. 22, 1158.
Frauenstein. Luther sends the "Letter to the Christians at Frauenstein near Freiberg" to Hieronymus Weller, who had initiated it. 21a, 1667 f.
Frauentraut. Alexius Frauentraut, one of the envoys who are to protest to Emperor Carl V in Spain against the imperial treaty at Speier, allows himself to be exonerated from the legation. 16, 480.
free. A Christian man is a free master of all things and subject to no one, but also a servant of all things and subject to everyone. 19, 988. Everything external, which concerns place, time, person, should remain free and be written by no one with laws to bind the consciences with it. 19,
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What God does not forbid me, and I am free to do or not to do, no man, nor devil, nor angel, shall make any law for me. 20, 33: In the things that God has made free, every man must keep himself, so that he does not offend his neighbor, nor does he do anything contrary to his faith and conscience. 20, 26: What God has made free, that shall remain free; but if anyone forbids you, as the pope, the end-Christ, has done, you shall not follow him. 20, 24. What God does not forbid, but leaves free, that shall remain free for everyone, and no one is to be obeyed who forbids that which God wants to be free. 21a, 825. One cannot pretend that anything is free in us and happens in a different way than God has foreknown. 18, 1849.
Freeness. Freidigkeit. 4, 1604.
free. Where there is not God's special gift, there must be either burning or free. 8, 1053. When young people come to their perfect years, they may free, but with God's counsel and their parents' consent. 22, 1139. Paul proclaims that those who are free will have trouble ahead of them, but he does not advise them against it, nor does he condemn it. 19, 1659.
Freedom. This is actually the freedom that the law, as far as the spirit and the conscience are concerned, has been abolished and can no longer accuse us before the judgment of God. 6, 794. This is the Christian freedom when people change without the law being changed, since love has been poured into our hearts through the Holy Spirit. 8, 1560. This is the freedom of the disciples of Christ, who know the truth and abide by it, that they may be free and safe from the devil, from death, from hell and from all evil. 9, 1821. God gives you Christian freedom only in that which is yours, not in that which is your neighbor's. 8, 1073. The heart must be accustomed to see, against the accusation of the law, the terrors of sin, the horror of death 2c. the freedom of Christ, the forgiveness of sins, righteousness, life 2c. 9, 604. Our freedom has Christ as its foundation, who is the eternal High Priest, sitting at the right hand of God and representing us. 9, 606. Christ does not bring a temporal or carnal freedom, but a spiritual and eternal one, namely freedom from sins. 8, 245. The coarse heads make a carnal freedom out of the Christian nature, think they should do what they want; but the Christian freedom must be used against God alone. 9, 991. 1151. Christ wants to model such freedom for us, so that we as Christians suffer no other master according to our faith.
but keep it in mind that we are baptized and called to Christ. 11, 1249. Christian liberty is that everything should be free, which God has not forbidden with clear words in the New Testament, as there are all kinds of eating, drinking, clothing, giving, 2c. 20, 183. When Christian liberty is preached, the wicked hearts, which are without faith, fall in, and want to be good Christians by not keeping the laws of the pope. 9, 1201. Christian freedom is when God absolves us from sins; this freedom happens to everyone. 8, 234. This is the freedom that you must learn for yourselves, that you must become free from sins. 8, 240. Man's freedom consists in the things that God has not commanded, namely in outward works. 1, 859. The doctrine of Christian freedom must be carefully considered, both to strengthen the doctrine of justification and to raise consciences against so many aversions. 9, 601. Christian freedom belongs to a great extent to the things that the natural man does not hear 2c. 9, 601. The freedom of Christ takes away the entire burden of all evil: the law, sin, death, the wrath of God, and replaces it with righteousness, peace, life 2c. 9, 604. 9, 604. Christian freedom remains in the conscience and goes no further. For Christ has made us free not civilly, not carnally, but theologically or spiritually, that our conscience may be free 2c. 9, 603. The freedom which Christ has brought about for us cannot be believed as soon as it is called by name. 9, 604. Christian liberty is not given for any man to seek or atone for his own pleasure or pride in it, but to serve his neighbor with a free conscience. 10, 1667. This is the freedom we have in Christ, that we are not bound to any outward work, unless brotherly love and peace are violated. 8, 1413. Whoever wants to boast of freedom, let him do beforehand what a Christian should do, namely, to love his neighbor. 9, 1202. Unbelievers make Christian freedom only a cover under which they bring vain shame, sullying the noble name of freedom that Christians have. 9, 1201 f. A Christian man is given such freedom by God that he must not rely on any work at all, but put his trust in the grace of God through faith. 19, 1012. In the flesh there is to be no freedom, for we are to be subject to the parents, the authorities 2c. But in spirit and conscience we are completely free from all bondage. 6, 611. Nowadays, most people look to the gospel for freedom.
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Freedom of the flesh, and they want it to be good for them, but they do not want to do good and suffer evil. 7, 104. The righteousness of grace or the freedom of the conscience is of no concern to the flesh, for the flesh is not to be free. 9, 214. That our conscience is free and joyful, and does not fear the wrath to come, that is the very real and inestimable freedom, against which the other freedoms are barely a stick. 9, 603. It is an unspeakable freedom, that we are free from God's wrath for eternity, which is greater than heaven and earth and all creatures. 9, 603. From the freedom in conscience follows another, in which we are made free through Christ from the law, from sin, from death, from the power of the devil, from hell 2c. 9, 603. It is easy to speak: Freedom from God's wrath, from the law, from sin, from death 2c., but to feel the greatness of this freedom and to appropriate the fruit of it is unspeakably difficult. 9, 604. Death, the most powerful and terrifying tyrant in the whole world, lies defeated in the conscience through the freedom of the spirit. 9, 604. In order that Christians do not abuse freedom, the apostle imposes bondage on their flesh through the law of love among one another. 9, 669. It is the very worst thing that Satan instigates in the doctrine of faith, that he draws the freedom with which Christ has set us free to give place to the flesh in many. 9, 657. The greater part of men understand the doctrine of faith carnally, and draw the liberty of the spirit to the liberty of the flesh. 9, 658 If we firmly cling to Christ in faith and stand firm in the freedom with which he has set us free, we will have the unspeakable eternal goods. 9, 606. Since we preach that faith makes free, and the world hears this, it wants to be free in every way, but in a carnal way. 22, 1840. We must hold fast to freedom from the papal laws of men and all coercion, but be careful not to make this freedom a cover of shame. 9, 1039. 1201. When the secular authorities enforce their laws, there is no danger to freedom or faith, therefore conscience remains free and does not harm to do so. 12, 88. Christ's teaching teaches you the right freedom from the laws of men, but tolerates and supports you, if you do not soon turn away and reject them, it gives you time to do so 2c. 12, 24. Because sin is and remains, there is no freedom. 8, 237. The freedom of Christians is not to be used for harm, but for the advancement of the weak. 14, 108. Freedom
From the law is a spiritual freedom, which does not abolish the law, but gives what is required by the law, namely pleasure and love 2c. 14, 105. This is the right freedom from sin and from the law, to do good with pleasure, and to live well without the constraint of the law. 14, 105. A Christian is required to confess freedom and bravely protect it against tyrants, although it can sometimes be set aside against the weak. 17, 2227. That many abuse liberty is an evil that must be suffered, and not so great that one should take away the word of God to prevent its abuse. 18, 1707. Against him who wants to hinder or take away God's commandment of freedom, we must put on our heads, for these are not brothers but adversaries. 19, 1014. Luther's writing on the custom and confession of Christian freedom. 19, 1012 ff. Luther's writing "On the Freedom of a Christian Man". 19, 986 ff. Luther attributed his tract "Von der Freiheit eines Christenmenschen" in German to Hieronymus Mühlpfort, in Latin to Pabst. 19, 988: Whether one should re-establish some outward ways in the church, so that there is a comparison everywhere, or whether one should hold fast to Christian freedom. 19, 1727. It is no less a sin to violate the freedom ordained by God than to sin against another commandment of God. 19, 1569. By the evangelical freedom all human commandments are removed, as there are all foods, clothes, persons, gifts, places, vessels, days 2c. 19, 1568. Man's piety and freedom, again his wickedness and imprisonment, are not bodily and external. 19, 989. Evangelical freedom reigns in the spirit and conscience, in which we are not accused or excused by any works. 19, 1568. In general, everything that is not a divine commandment is done away with and placed in freedom. 19, 1568. Evangelical freedom is the freedom of conscience, by which it becomes free from works, not that none should be done, but that it should trust in none. 19, 1556. Through evangelical freedom, God makes consciences free from the spiritual bonds of ungodly opinions. 19, 1498. Evangelical freedom does not abolish people's goods, serfdom and obligations. 19, 1498. We do not have to look at our faith or wealth alone, but we have to judge ourselves according to our neighbor and not offend him with our freedom. 20, 11. We should not make a commandment out of freedom. 20, 24. If we want to use our freedom without necessity, to our neighbor's annoyance
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If we do not believe, we will drive back those who might come to our faith in time. 20, 33. We must have a much different attitude toward good-hearted people than toward stiff-necked ones; we should be patient with them and abstain from our freedom. 20, 33. That is spiritual freedom, when consciences remain free, that I do not make a conscience of transgressing the doctrine of men. 20, 66. One must see to it that Christian freedom is preserved and that laws and works are not practiced on the consciences of Christians 2c. 20, 137. Where one wants to make commandment, prohibition, sin, good works, conscience and driving, since God wants to have freedom, you must hold above such freedom 2c. 20, 208. It is no joke with Christian freedom; we want it as pure and intact as our faith. 20, 189. It is unseemly for Christians to chase after the highest and outermost things of freedom for the sake of their comfort and neglect the necessary things. 21a, 586. For the freedom that the gospel has brought about, recently people of all classes would have given a lot of money; now, however, nothing is given for it. 22, 1930. The red spirits seek only external freedom, which the devil has taught them; Christian freedom does not belong on earth. 12, 1597. All Carthusians, all monks, nuns and all those who are under the Pope's laws, step away from God's order and from the freedom that God has given to them. 20, 25. Our Christian freedom, acquired and graciously given to us by Christ's blood, we must buy from the pope for our money. 17, 1097. It is a devilish thing about monasteries, convents and the whole papacy, that it does not do more, because necessity and obedience make freedom and love 2c. 12, 87. Since the tyrants, as servants of the pope and Satan, want to see our freedom destroyed, we must not give way to them even a hair's breadth 2c. 17, 2227. 17, 2227. The pope has completely eradicated Christian freedom and subjected the church to the most miserable and shameful servitude through human statutes and ceremonies. 9, 601. Pope Leo X grants to Prince Ulrich of Würtemberg and others all the liberties requested by them in their petition. 15, 108. The Jews boasted of their freedom, that they wanted to have their own king and empire and not be subject to any emperor on earth. 8, 235.
Sanctuaries. The sanctuaries should only benefit the innocent, but they mostly serve as a refuge for the guilty. 3, 1543.
Strangers. Strangers are those who are called foreigners. Peter calls them foreigners because they were Gentiles. 9, 1114.
We have to live in this life like strangers until we reach the right fatherland and get a better life, which is eternal. 1, 1304 f. Christians are strangers in this world because they come from God after the fleshly birth and do not remain in this world, but must leave it behind. 9, 935. Right strangers are those who are cast out for the sake of the word and must wander, not country people. 1, 1136.
Frenzel. Luther rebukes Melchior Frenzel, pastor in Ronneburg, for two whimsical opinions. 21b, 2771 f.
Joy. The true joy is the confidence in God's goodness and a confident conscience. 4, 482. This is the joy and triumph of Christians, that they know that their King wants Christ, that through him they should have comfort, life and security, and victory over death and the devil. 4, 2098. Although sin brings sadness and trembling of conscience, we should let joy reign, and let Christ be greater than sin. 12, 84. The righteous have joy of heart in God; the unbelievers have abundance of temporal things and nothing else. 4, 380. The joy of the human heart is not based on works or any other things, but only on hope. 4, 445. From the faith that through Christ and Christ's work sin is forgiven and God is reconciled, follows love, joy, peace, singing, thanksgiving and praise to the most gracious Father 2c. 12, 83. He cannot have joy in himself or boast who loves not his name but God's name. 4, 489. The best joy is not the one you seek, but the one that is offered unawares by God, without your care and counsel. 5, 1405. Christ testifies that Christians should have joy in him, but in such a way that they always need prayer that such joy may remain with them and become stronger, even perfect. 8, 720. Where the joy of the Spirit is, the heart is joyful inwardly through faith in Christ, and shows this joy outwardly with words and gestures. 9, 712. My comfort, defiance and joy shall not be my money, not my art, but the dear child who lies in the bosom of the Virgin. 13, 1470 Two things are necessary for spiritual joy: first, the word of promise, and second, faith in it. 12, 1953. The joy of a Christian is heavenly and eternal: heavenly, because it happens in the Lord; eternal, because it lasts forever. 12, 1097. Guilt and punishment challenge us without ceasing to the sadness of the spirit, which we must resist without ceasing through joy and a good conscience in the goodness of God. 12,
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The fullness of joy in Christians is primarily directed to the high things that concern God's name and kingdom, otherwise they would have no joy in their hearts. 8, 719. Only in that life will perfect joy be felt, and not a drop of sorrow anymore 2c. 8, 719. There is hardly such a clear saying in Scripture about the joy to come as 1 Petr. 1, 8. 9. 9, 975. When you have fallen asleep and are buried in Christ, then your joy will begin; it will be so glorious that no mouth will be able to speak it out. 9, 1134. If a man had all the joy in the world to enjoy, he would never be happy as long as he fears death and feels sin in his evil conscience. 12, 1949. There is no safer place where peace and joy of heart are found more surely than the word of divine promise. 12, 1950. In the sight of God it is necessary that you serve Him with joy and gladness in all things and always, for He does not want sad and foolish servants. 12, 1099. There are hostile and morose people who do not allow the body any pleasure and joy. 1, 1710. Where there is no faith in Christ, eternal death and damnation follow the short, miserable, beggarly joy. 9, 1134.
to rejoice. To rejoice in the Lord is to abandon, to boast, to defy, and to insist on the Lord as on a gracious Father. 12, 83. The prophets, the apostles, and Christ Himself everywhere urge, even command, that we should rejoice and be glad. 9, 712. We rejoice in the Lord, if we believe in Christ, and are sure in our conscience to obtain forgiveness of sins through his mercy. 12, 1098. It is impossible that he who trusts in the Lord should not rejoice, even though the world should go to pieces. 4, 488. There must be the righteous who shall rejoice in the Lord. Sinners must be told beforehand how they can be rid of sin and overcome a gracious God 2c. 12, 82. The godly rejoice when the gospel is spread far and wide, and many come to faith, and thus the kingdom of Christ is increased. 9, 712. He who believes in Christ the Savior and rejoices in his birth is blessed; but he who will not rejoice in his birth, nor give thanks to God for it, is of the devil. 13, 1465.
Friend. Luther considers it a lesser harm to lose all one's possessions than to be deprived of a loyal friend. 1, 841. The Latins say very finely: one must seek friends among one's equals and beware of those who are more powerful. 14, 815. When friends praise and honor us to our faces,
they make us arrogant. 6, 468. That Christians are called friends of Christ and God is not something they have earned or acquired, but is given to them by the grace of the Lord Christ. 8, 563. Christ calls the friends who have never done Him any good the poor, miserable sinners, yes, God's enemies, whose sins and death He takes upon His neck. 8, 560. The friends we should make are the poor and needy; if we have made them our friends, we also have Christ as our friend, for they are Christ's members. 11, 1454.
Friendly. Friendly is that one outwardly leads a fine, sweet, lovely change, so that one deals with the other with love and gentleness. 9, 1225. Friendly is not only that one takes care of the other, but also that one deals with the other with love and gentleness. 9, 1060. Christians must not be rough and foolish, but mild, affable, accessible, friendly, with whom others gladly deal, overlooking the errors of others 2c. 9, 713. We are to get into the habit of being friendly, sedate and respectful toward everyone. 1, 1630. God is kind, not like a man, but from the bottom of his heart inclined and favorable, always to help and to do good. 5, 1180. One must not read the words: "The Lord is kind" 2c. as coldly and crudely as the nuns read the Psalter, or the canons and choirboys bleat and howl these words. 5, 1180. love wants and must be friendly, even to the worst enemy; faith does not want and cannot suffer even father and mother, where it challenges doctrine and faith. 12, 385 f. Where the neighbor does not want to teach rightly nor believe, I should not and cannot love nor be friendly, but consider him evil and cursed, even an angel. 12, 385.
Kindness. Kindness is the lovely nature of a Christian who is friendly to everyone and does not chase anyone away with sour looks or wild gestures. 12, 385. Luther says: "I have not read in the whole of Scripture any lovelier words spoken of God's grace than these two: "kindness and cheerfulness. 12, 132. One reads of St. Peter that he wept as often as he thought of the kindness of Christ, which he showed in daily intercourse. 9, 713. The virtue of kindness does not concern a single work, but the whole life, so that a person is kind to everyone 2c. 12, 385. 12, 385. Kindness is not to be used in teaching, but only in works or life. 12, 385.
Friendship. The common people keep friendship only with those people from whom they derive pleasure. With the pigeons, the weak, the un-
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No one wants to bypass the learned and ungrateful. 9, 1495.
Outrage. The world is full of iniquity, that is, they live among each other in all disgrace, there neither the house regiment nor the police is ordered rightly; everything is done by force. 1, 511.
Peace. "Peace" means in Hebrew language: all good, happiness and welfare. 8, 466; 13, 1939. 2633. "Peace be with you" has been a common grutz among the Jews in the Hebrew language when they went away from each other or came together. 11, 1039. The words "Peace be with you" we say in German: God grant you good day, good morning, good evening. 5, 331. Christ says: "Peace be with you", which means: You are indeed troubled by the law, by sin, by fear, by death, but you shall have peace; for all that is mine shall be yours. 12, 1833. The Lord says, "Peace be with you," so that our hearts may not fear God because of sin, but may know that God is merciful and has forgiven sin for Christ's sake. 13, 1037. Where there is not peace in a land, the gospel cannot be well preached. 3, 981. 993. Christ has left and given us his peace, and can and will keep us in it, even though the devil and all the world oppose it. 8, 471. Peace of heart can be attained only by the work of faith and godliness. 4, 912. The peace of faith, of which Paul says, is higher than all reason, so that it must also be there in death, in which nothing is seen less than peace. 22, 828. The restlessness of the conscience cannot be satisfied in any other way than by the peace of God, that is, not by the works of any virtue or satisfaction. 8, 1374. So great is no evil that may befall you, that may harm you or make you despondent, if you believe in Christ; therefore, where there is faith, peace must follow. 11, 728. How should he fear who believes that Christ, and God through him, together with the Holy Spirit, promises him grace and peace and calls him to be fearless? 11, 1078. There is nothing else that preserves the piety begun in Christ, but the peace of faith and patience; without which man soon falls into the peace of the world. 12, 1109. St. Paul does not say that the peace of God should keep the hearts, except of those who first make themselves known to God with prayer and thanksgiving. 12, 1109. This is the glory of the kingdom of Christ, that we may rejoice and be at peace through Christ who reconciled us to God. 14, 1650. It is God alone who gives, restores and maintains peace; for this we should give thanks to Him. 4, 2139. Peace is
a work that belongs to God alone, and is not the work of a prince or other authority. 3, 1728. When God gives peace to the Christians, this peace also passes over the ungrateful; the enjoyment of the pious Christians. 13, 2517. It would not be possible with human wit and power to have peace for one day, and to maintain regiment or authority, where God did not steer here, help 2c. 5, 1186. It is half a kingdom of heaven, where peace is, against it unpeace is half a hell. 5, 711. A farmer at Dabrun near Wittenberg is said to have said: Whoever has two cows should gladly give the one, so that one may only have peace. 2, 2020. Peace is necessary not only to nourish the body, but also to educate the youth and to instruct the communities. 5, 798. On earth, no temporal thing is to be esteemed higher and better than peace. 16, 1828. Temporal peace, which is the greatest good on earth, in which all other temporal goods are also included, is actually a fruit of the right preaching ministry. 10, 430. A Christian should not only be pious, do good and not turn away from how the world lives and does, but also keep peace with everyone. 9, 850. It is a great gift of God that one can eat his morsel of bread and drink a drink of water with safety and peace. 5, 1307. One should keep peace as long as one always can; yet victory never repays that which is lost through war. 5, 713. For the sake of common peace, even the pious must keep the laws of the world. 3, 617. Of the great, delicious blessings of peace, which God creates through the authorities. 5, 711. One may well praise and thank God when he gives peace. 5, 649. The world's peace is in external things alone, but Christian peace is in the heart, even though it suffers great persecution, fear, hardship and adversity on the outside. 11, 1039. Worldly peace is found in the removal of outward evil, but Christian, spiritual peace is strength and comfort in the heart, when outward misfortune remains. 11, 727. Reason cannot understand that this is peace when the evil is there; but when the spirit comes, it lets the outward adversity remain, but strengthens the person 2c. 11, 728. That a man may live in peace under the cross, yes, that he may rejoice even in affliction, is something that reason cannot comprehend. 12, 1109. People who do not know how to flee to God with prayer seek peace with much effort and labor, namely that they may be rid of evil. 12, 1108. Reason knows of no peace, except when evil ceases, but those who rejoice in God,
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are content to be at peace with God. 12, 98. Those who take refuge in God do not flee from evil, but suffer it confidently according to God's will, and desire peace through inward strengthening of the word in faith. 12, 1108. This is the right peace, which satisfies and quiets the heart, not at the time when there is no calamity, but when there is outward vain strife. 11, 727. Christian peace is one that surpasses reason and all the senses, for reason can comprehend no peace but worldly or external peace. 11, 728. Christian or spiritual peace is such that on the outside there remains misfortune, yet on the inside there is peace, strength and comfort in the heart, so that it does not ask for misfortune. 11, 750. The peace of God surpasses all reason, because faith captures all reason in its obedience. 12, 1108. The peace of God is higher than all reason, that is, it is incomprehensible except through faith. 8, 1374. The peace of God is in faith, which alone deals with invisible things, and cannot be comprehended by the sense of the flesh or the mind. 12, 1108. The peace of God is the gift of peace from God, just as the righteousness of God is, according to the Scriptures, the work of God. 12, 1107 f. The apostle does not speak of peace when evil comes to an end, but most of all of him who confidently suffers evil, so that the spirit of man may not be troubled. 12, 1109. The way of peace is this, that one believes in the mercy of the Lord without merit, even with the greatest fault. 6, 771. The way to God's peace is to persevere in prayer, supplication, petition and thanksgiving, and not to worry about anything else, because God is near. 12, 1109. What the apostle calls the peace of God here, he calls elsewhere a joy and peace of faith, as this alone is God's gift. 12, 1109. It is impossible for a believing Christian to have peace in the world, because immediately the world, the flesh and the devil persecute him. 4, 1622. Do not hope for peace and tranquility as long as Christ with his gospel opposes the devil's kingdom. 7, 403. Peace and harmony in the churches cannot exist if the foundation, the faith in Christ, is overthrown. 9, 671. Peace extends no further than among those who truly believe in Christ; they certainly have peace among themselves. 11, 2038. Where God's glory is, there must be peace; for why should men quarrel when they know that nothing is their own? 11, 2037. After the faithful have persevered, and have peace over
When they have come, they feel that they could neither think nor desire the same with their senses. 12, 1108. The peace, good and riches that we have in Christ's kingdom cannot be known by any man with his reason, nor seen with his eyes. 13, 2633. Where death, sin and the law remain, there can be no peace, for these do not allow the soul and conscience to be still. 6, 215. We want to keep outward peace with those who teach false doctrine, but for the sake of doctrine and Christian fellowship we do not want to have anything to do with them. 9, 831 f. We do not want to make peace with those who knowingly and against their conscience violate one or more articles of Christian doctrine. 9, 649. It is a thousand times better to keep the word of God than to lose the word and keep peace. 4, 1779. Rather than anything should perish from the kingdom of Christ or his honor, may not only peace perish, but also heaven and earth. 4, 1778. There one seeks peace rightly, and will also find it, if one holds his tongue, turns away from evil and does good. 9, 1064. It is a proverb that should be written in gold: To strike again makes strife. From this must follow: Not striking again makes peace. 9, 1064 f. Luther asks God to keep the peace and rather send a strong pestilence, in which the people are pious, than war, which devastates and disturbs everything. 22, 518 f. Luther writes to Michael Dresse, Augustinian prior in Neustadt, about true peace in the midst of temptations. 21a, 31 ff. Luther asks Duke John Frederick to continue to seek peace, although it seems that at the Nuremberg peace negotiations there are some who are not serious about peace. 21a, 1758. Luther expresses to Hausmann his joy at the peace that has been established on all sides. 216, 1873: The papist epicureans can praise nothing but peace and tranquility; we, on the other hand, want to praise the glory of God. 4, 1778: In the papacy we had outwardly good peace from the devil, but the heart and conscience were so despondent that they were afraid of a rustling tree leaf. 8, 471.
Prince of Peace. Christ is the true Prince of Peace against the devil, death, sin and all hellish gates, so that sin cannot frighten us in the sight of God, God's judgment and wrath cannot strike us 2c. 11, 2009. The infant Jesus is also called "Prince of Peace", that is, such a Lord that whoever is in His kingdom must have such a heart that is at peace, even in all adversity. 13, 1053. Christ is called Prince of Peace because in his kingdom there shall be all fullness and riches.
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to the very highest, as one would only wish. 13, 2633.
Peace Negotiations. Luther's letter to the Elector of Saxony concerning the peace negotiations at Nuremberg. 16, 1812.
peaceable. To be peaceable means to help and advise for peace and atonement, to prevent wrath, strife, ill will and other things everywhere. 13, 1010. Peaceable are those who help country and people to peace, as, pious princes, councillors or lawyers and authorities, then also pious citizens and neighbors 2c. 7, 390. It would be necessary that this text: "Blessed are the peacemakers" 2c. is written in all princes' council chambers and chancelleries, so that such people do not help to create strife 2c. 13, 1011.
peacefully. He who wants to live peacefully with men must be careful not to do or desire everything he can and is allowed to do, nor everything he has the right to do. 12, 1101.
Frederick Barbarossa. Emperor Frederick Barbarossa has been a very excellent, noble, womanly, bold and victorious prince 2c. 19, 1966. Luther often heard a prophecy that Emperor Frederick would redeem the holy grave; this was fulfilled by Duke Frederick of Saxony. 19, 1175.
Frederick, Bishop. Narrative of the confident courage of the fine Bishop Frederick of Magdeburg, who was a Count of Beichlingen. 5, 1204 f.
Frederick, Elector. Duke Frederick, Elector of Saxony, was created to be a wise prince, to rule in peace and to keep house. 5, 813: Frederick the Wise was one of God's miracle men; where he would have let himself rule, his fortune and wisdom should have been reversed. 5, 814: Prince Frederick the Wise's wise and godly speech. 4, 210 f. Prince Frederick the Wise said: Kings and princes have only the splendor and appearance, the subjects the gold. 3, 1646. No one can deny that under Duke Frederick of Saxony the living truth of the Gospel has come forth. 19, 1176. Prince Frederick of Saxony writes to Duke George: Luther's teachings are considered Christian by many scholars and persons of understanding, and he leaves them with Luther's responsibility. 19, 452. Frederick the Wise has presented the costs that the attainment of the doctorate caused for Luther. 4, 209. Frederick the Wise has had great worries, troubles, costs, and even dangers because of Luther's trade for indulgences. 4, 209. Our prince Frederick managed the household in such a way that he seemed to be dirt cheap, but was an extremely praiseworthy man.
5, 1558. The very wise prince, Frederick, Duke of Saxony, stood away from all alliances. 6, 76. Duke Frederick of Saxony said: "This is the misfortune of alliances, that they often provoke the parties to start wars. 2c. 6, 76. Duke Frederick of Saxony was unanimously elected emperor by the princes at Frankfurt 2c. 19, 1176. Elector Frederick of Saxony has subdued and smelled the Erfurters, who were stirring up sedition, by silence. 5, 1548. People do not recognize the benefits. Thus, we too immediately forgot about the exceedingly good Prince Frederick, who brought us peace. 5, 1527: There was never any bloodshed in the time of Prince Frederick the Wise. 12, 2034. Duke Frederick complained that the longer he ruled, the less he could govern, because the people became so strange that he did not know whom he could trust. 5, 875. 1434: Duke Frederick of Saxony told Staupitz that the longer he ruled, the less he knew how to govern his duchy, because there was no one he could trust with anything. 5, 1595: How hostile Duke Frederick and his brother Duke John have been to the liars. 5, 880. The Elector Frederick has been a particular lover of the holy word and has suffered much over it these years. 12, 2071. Before his end, Prince Frederick let himself be heard in such a way that one could certainly notice that he had a firm faith in Jesus Christ. 12, 2045. Prince Frederick is different in the knowledge of the Gospel, for the sake of which he has suffered much these years. 12, 2041. Prince Frederick the Wise has passed away at his end in the knowledge of the Gospel, so that we hope his soul will be eternally comforted. 12, 2034 f. The Elector Frederick, a peaceful man and regent, a quiet head, has been taken away just now, when the strife of the peasant revolt is breaking out. 12, 2036. It is believable that God has given peace and all good to this country through the pious lord, Prince Frederick, and now to worry, He will let go a sharp rod. 12, 2046. In Prince Frederick we have not only had a kind, peaceful sovereign, but also a father. 12, 2043. Since Duke Frederick of Saxony was still alive, the papists took comfort in his death and said: if he were dead, Luther's heresy would also lie. 5, 1201. - See also Saxony.
Frederick III, Emperor. Emperor Frederick III used this saying: He who cannot overlook cannot govern. 3, 1381; 5, 810. 1464. What Emperor Frederick III told those
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who complained that he had let the gift-giver rule at court. 5, 828 f.
Frischholz. Luther recommends to Spalatin Melchior Frischholz, to whom Spalatin had recently written an unpleasant letter. 21a, 1150.
Frischmuth. Luther writes to Jonas about the imprisonment of the printer Hans Frischmuth in Halle. 21b, 2811 f.
Frisius. Luther sends M. Johann Frisius to Dietrich von Maltzan as a preacher. 21b, 2892.
Frobenius. The book printer Joh. Frobenius in Basel reports that Luther's writings are strongly exported to France, Spain, Italy and England. 15, 1374 f. The printer Frobenius in Basel writes to Luther that he has distributed all copies of Luther's writings to Italy, Spain, England, France and Brabant. 15, 2472.
cheerful. If you want to be glad and rejoice, expect it from the Lord. 5, 1403. A quiet heart and one that truly believes that God has reconciled us for Christ's sake makes the face cheerful and the eyes kind. 5, 172. We should be joyful, but in such a way that we do not become secure, but that fear is added to joy and hope to fear. 5, 172. He who has a cheerful countenance is pleasant to others; his intercourse with him is pleasant and cheerful. 5, 1521. He who is cheerful cannot but think good of God, praise His praise, and encourage himself. The cheerful man who praises God is worthy of God's protection and dwelling in him. 4, 488.
Cheerfulness. It is not cheerfulness that is rejected as evil and vain, but the human effort to make us cheerful without looking at the will of God. 5, 1403. Miserable, false saints flee happiness and do not want to accept it, if God gives it. 5, 1404.
pious. One must begin in Christ, if one wants to make pious people; one should not run far to and fro, to Rome, to buy letters of indulgence, to St. Jacob, to Aachen, to St. Wolfgang. 12, 1122. Then you will become pious, if you believe in Christ, your most loving Father, who is ready to help you in all adversities of the cross. 12, 1122. To the most pious and those who lead the most refined life, the gospel must be called heresy and doctrine of devils, so that their holiness and zeal for God may be seen and praised. 12, 952 f. When pious people, monks and nuns live in such a way that no one can blame them, they want to become senseless when they hear that their thing is nothing.
3, 285. A man is called pious when he lives and acts according to the law, but God's work is called good because he does it. 3, 813. There would not remain many pious people who are of an honorable nature, if there were not shame, punishment, hell or heaven before their eyes. 12, 248.
Piety. The beginning of godliness is not in us, but in God's word, through which we learn to know God and believe in him, and then do good works. 11, 1488. If you want to attain the right piety that is valid before God, you must completely doubt yourself and trust in God, you must completely surrender to Christ. 11, 738. A heart that denies itself, that finds no piety nor merit in itself, is right piety before God. 3, 1832. If man were not protected and governed by God, the devil would drive him to sin, so that he would not keep even outward piety. 10, 1668. Human piety is blasphemy and the greatest sin a man can commit. 9, 996. 1156. With piety and good morals, people remain for the longest twenty years, after which they fall into disgust with present things. 2c. 1, 1636.
Fronen. Spalatin's Concerns of Fronen. 16, 99.
Feast of Corpus Christi. Luther says: "I have never been more hostile to any feast than to the feast of Corpus Christi, solely because the pope so abused the Scriptures. 11, 2251. The most beautiful histories and sayings have been drawn on the feast of Corpus Christi; one blames Thomas Aquinas, who did it; it is almost equal to his writing and spirit. 11, 2250. The feast of Corpus Christi is the most harmful feast in the whole year. On no day is God and Christ more blasphemed than on this day, and especially with the procession. 11, 2251. The papists have extended the Lord's Supper, of which the text Luc. 14, 16 ff. says, to the sacrament, and thus wanted to confirm the one form, for which the Corpus Christi feast is celebrated. 11, 1216. The sacrament is still today most horribly blasphemed by the papists through the feast of Corpus Christi. 11, 1218. The feast of Corpus Christi is therefore begun to confirm the masses of the popes, because with it the pope's regiment is established. 11, 2251. The papists do not keep the feast of Corpus Christi in honor of the holy sacrament, otherwise they would carry both figures around, but in honor of themselves. 11, 1218. The feast of Corpus Christi is done to the Sacrament for shame and disgrace, because otherwise they would carry around the whole Sacrament or both figures. 13, 710.
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The pope has caused the feast of Corpus Christi, so that he would destroy Christ with the same feast 2c. 7, 2283. 7, 2283. The feast of Corpus Christi, the most apparent of all, has suppressed the institution of the Lord's Supper by its appearance and ceremonies. 22, 924. With the feast of Corpus Christi, one wanted to bring among the people that the priesthood is a higher state before God than that of the common Christians, who have to be satisfied with one form. 13, 710. The pope has given indulgences for the honor and procession of the sacrament on Corpus Christi, thus making the world full of Jews who mockingly worship Christ. 19, 1324. For good, just causes, we have even abandoned the Feast of Corpus Christi in our church, because it is an abomination before God and a disgrace to His holy Sacrament. 13, 713.
Frosch. Luther recalls the arrangement of the doctor's banquet promised by the prince for the Carmelite priory Johann Frosch of Augsburg. 15, 2409 f. Luther asks for game for the doctor's feast promised by the prince to Johann Frosch of Augsburg. 21a, 115 f. Luther consoles Johann Frosch in his temptations and sufferings, which he had to endure in the fight with the strong Zwinglian party in Augsburg. 21a, 889. Luther corrects the false rumors that had come to Johann Frosch in Augsburg, as if an agreement had been reached between Luther and the Zwinglians. 21a, 1643 f.
Fruit. The fruit that Adam ate must have been a natural, physical fruit. 3, 63 A good tree brings forth good fruit, so that a pious carter, when he brings a load of dung into the field, brings forth a load of delicious figs and grapes. 7, 645. Where the heart is born again in Christ, fruits follow, confession of the gospel, works of love, obedience, patience, discipline 2c. 8, 523. Whoever wants to bring forth the right fruits, which are valid before God, must remain in Christ. 8, 508. One should not be deceived by the beautiful, glittering fruits of those who pursue the gospel and want to be called Christianity alone. 8, 510. The fruits of the monks, because they do not abide in Christ, are false and damned works of lies, even though they seem delicious in the eyes of the world. 8, 510. Christ says that these alone are good fruits that come from those who are and abide in him, and what such a one does is called all good fruits. 8, 528. It is true that faith makes just and blessed without works, but it is not a rotten, deaf and dead thing, but a thing that is not in the world.
a living, fruitful tree that comes forth with fruit. 8, 568. It is not enough that one praises much about faith and Christ, but one must also look at the fruits; if these do not appear, it is nothing but a mere false name. 8, 567. For this purpose Christ chose us and directed everything to us, that we bear much fruit and live in such a way that it is seen that we are rightly His disciples. 8, 565. After a man is justified by faith and possesses Christ in faith, he will also bring forth good fruit as a good tree. 9, 210. Although the fruits of faith belong to the neighbor, so that he may be served with them, the fruit does not fail to come forth, so that faith becomes stronger through it. 2c. 9, 1353. God will not judge whether you are called a Christian or baptized, but will ask you: Where are the fruits, so that you can prove your faith? 9, 993 f. The fruit of faith proves and testifies that such a person has certainly come from death to life. 12, 672. If God's word does not bear fruit everywhere, do not blame God and his word for that, but blame the land, which is not good. 13, 210. If the first fruit, namely the right doctrine of Christ, is there first, other fruits also follow after it, namely that life also rhymes finely with such doctrine. 13, 802. The right fruit of a right prophet or preacher is to do the will of the Father in heaven, that is, to preach to the people that God is "gracious for the sake of His dear Son. 13, 801. The right fruits or works of repentance are that every man may be diligent in obedience to God and remain in his profession. 13, 1101. One must not boast much about faith, it must also be proven by fruits and works. 13, 2191. The gospel insists on the fruit of faith, and concludes that if the fruit does not follow, it is a sign that we do not believe righteously. 13, 2189. By living outwardly godly before the world and boasting and defying everyone, I am assured of my faith, as by right good fruits. 9, 849. Those who are adorned with the fruit of the Spirit give glory to God, and with these virtues they entice others to the teachings of Christ and to faith in Him. 9, 711. This is the way of Satan's servants, that they not only feign love, unity, humility and other fruits of the Spirit among their own, but also praise one another. 9, 718. The fruits of the spirit, patience, love 2c., will never be perfect, because we always have flesh and blood. Therefore, purification is needed continually. 5, 389.
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fertile. The holy women, when they have been fruitful, have always considered this gift a great honor. 1, 1079.
Fertility. The fertility has remained in the human nature, but very weakened, and burdened with the leprosy and filth of the unchaste fire. 1, 86. In the time of the fathers, the fertility of women was considered a great blessing and special gift of God, the barrenness a curse. 2, 532.
early. The early time has always been assigned to divine things. 4, 397.
Fox. The fox is taken in Scripture as a simile for the exceedingly cunning and scheming cleverness of the flesh. 4, 829.
Fuggers. It is said that the Fuggers and Weiser once lent the emperor twelve tons of gold in the war before Padua. 22, 217. The pope now starts to transfer and sell his merchandise to the Fugger in Augsburg. 10, 295.
feel. You shall not feel, but believe that you have righteousness, and if you do not believe this, you do great dishonor to Christ who has cleansed you 2c. 9, 631. Against the bad habit of not judging according to what we see before our eyes and feel in the work, we must ask God for his Holy Spirit to strengthen us through the word. 13, 296 He who would abandon the word and judge according to what he feels would only feel death and not life. 13, 295. When the law accuses you, sin terrifies you and you feel nothing but the wrath of God, you should not despair, but take hold of the armor of God, the sword of faith. 2c. 9, 630 f. Because the present life and the eternal life are two distinct lives, it is not possible for one to feel here in this life completely what one will feel and experience there. 13, 560 f. A Christian hangs his ears on his shepherd's voice and mouth, and gets used to judging not according to what he feels or senses, but according to the voice he hears. 13, 561.
Feeling. In great distresses, where the conscience feels nothing but sin, we should not consult our feelings, but the word of God, which says that God looks at the wretched. 9, 631. We must not look at our feelings, but firmly insist that death, sin and hell have been overcome, even though I still feel them. 11, 628. Although the feeling of sin still remains in us, it is only because it should drive us to faith and make faith strong.
11, 628. 11, 628. Feeling does not go further, because what can be understood with reason and the senses, therefore feeling is against faith. 11, 627. We must give God the glory that he is kind and gracious, even if he himself is different, and all senses and all feeling think differently. 11, 471. God's word, which I must follow in the terror of conscience, does not teach me to follow my feelings, but that God is near to those who are brokenhearted. 9, 630. Faith leads us quietly through sin, through death and through hell against all feeling and understanding of reason. 11, 628. All must experience the feeling of the law and death, some more, others less; some feel it only in their last hour. 5, 567.
Fuhrer. Baccalaureus Jakob Führer from Zwickau, a Franciscan, is educated in Wittenberg, at the same time pious and a good head. 15, 2454.
Little flames. If one preaches against the papists, they reproach us as heretics, seducers and seditious, who forbid good works. 3, 1035.
Funke. Luther pleads with the Elector for Simon Funke. 21a, 998.
Fear. There are three kinds of fear: a childlike, holy and eternal fear, an initial and mixed fear, and a servile and forced fear. 12, 1802. Through the fall, men have fallen from the highest security, trust and desire against God into such a terrible fear that they flee from God's face more than from the devil. Adam and Eve do not flee from the devil, but they flee from God; therefore this fear is actually a fleeing, hatred and enmity from God. 1, 209. First, man falls from faith into unbelief and disobedience, but unbelief is followed by fear, hatred and fleeing from God, and finally despair and impenitence. 1, 210. When faith and confidence in God are gone, then follows terrible fear in the will, and when wisdom and understanding are gone, then follows extreme foolishness. 1, 211. In faith in the word of grace, a Christian must overcome fear, turn away his eyes from the time of the law and look to Christ. 9, 453. If the tyrants put fear into us, this fear does not come from them, but from our heart, which is weak in faith. 5, 104. If there is still some fear left in us, it is either a challenge from Satan or a remnant of the old man. 6, 242. When we experience thoughts of fear and the wrath of God, we have to pray for our faith.
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Do not despair for its sake, as if it were an evil sign. 5, 770. Fear is necessary throughout life to kill and awaken the old man, so that he does not snore in safety. 5, 773. Fear itself is godliness, yes, the head and the beginning of godliness. 4, 247. However righteous, holy, innocent, true and godly your cause may be, you must conduct it in fear and humility, and always fear God's judgment. 4, 562. Many are defeated in the most righteous matters because they did not act in fear but in trust of their righteous cause, not in God's mercy. 4, 562. Whoever obtains and possesses something, no matter how righteous the title, should possess it with fear, and not defend it with force, but with prayer and patience. 4, 569. In this life one must always move between fear and hope, but the wicked practice security and presumption. 4, 416. You must not think, if you already have the great name that you are called a Christian and the son of God, that God will therefore spare you if you live without fear. 9, 1152. Nothing pleases God that is not done in fear and humility. 4, 570. The fear of punishment is necessary in repentance, because it comes from the knowledge of the law and from the wrath of God revealed therein against sin. 9, 1885. In the fear and anxiety of the disciples, the Lord comes, stills the heart and makes them joyful, not by taking away the danger, but that the heart may never fear. 11, 727. God wants a childlike fear from us, so that we may beware of sins and serve our neighbor because we live on earth. 9, 994. 1154. "Wallet with fear", that is, fear the Father, not for the sake of chastisement and punishment, as the unbelievers and the devil fear, but that He may not forsake you. 9, 994. 1154. This is to die to the world and to be without fear: to care for nothing but what God wants, to speak nothing but what pleases Him, to do the works that are His works. 11, 2287. Fear of God is reverence and spiritual worship. 14, 923. The Hebrew language says: The fear of God, where we say worship or reverence of God. 3, 1420 f. The right fear of God is a childlike fear, that is, mixed with joy or hope. 5, 168. The fright that one has before God is different from the fear of God. Fear is a fruit of love, but fright is the cause and origin of hatred. 12, 1699. The right fear of the Lord is that we do not take anything from what is the Lord's, that is, his virtue and his name. 4, 509.
The fear of God includes everything that is derived from God. The fear of God is faith; discipline belongs to the outward life, that one may tame the body and serve the neighbor. 14, 1693. The fear of God is not dread or terror, but the whole life and being that walks in honor and awe before God. 3, 488. This shall provoke you to the fear of God, wherein ye shall stand, remembering how much it hath been that ye are saved. 9, 994 f. 1154. Even he who has the most righteous cause is culpable if he does not defend it in the fear of God. 4, 569. The "fear of Isaac" is the Son of God, Christ Jesus, who became man. 2, 704. God is called "Isaac's fear", that is, keeping Isaac before his eyes and shying away from him. 3, 488. .
fear. We should fear that we have sinned even where we have not sinned. 4, 558. In man there was first of all a good faith and trust in God, so that he would not have been afraid if he had seen the sky fall. 1, 209. Eating, drinking, walking, standing, seeing, hearing, sleeping and watching are all well done if you fear God. 12, 197. He who fears God fears him as a judge; yes, he even hates God, because he would rather that he did not judge, that he did not condemn. 9, 1493. I should and will fear nothing, for Christ is mine with his suffering, death and life, the Holy Spirit with his consolation, and the Father himself with all his grace. 8, 599. If you are to fear and trust God with all your heart, you cannot fear mammon, princes, or your own righteousness 2c. 3, 1714. Fear God alone and no one else, for the LORD your God is with you. . 3, 1805. "To fear God" is to seek no other, and to trust this one who will give you all good. 3, 1727. To fear God is to have God before the eyes; this is the right service of God. 5, 1104. To fear God is to pay attention to his word and to be careful that nothing goes against it in worship, life and morals. 6, 1286. Among the Hebrews, to fear God is as much as to honor God or to serve God, to love and value him. 1, 1537. He who fears God has enough temporally and eternally, because he keeps his commandment, gives God his honor; so God cannot leave it, he must raise him up again. 5, 1104. If we fear and honor God, the way is prepared for us to be rich and blessed, and to have enough for this; he can rightly need riches, honor and pleasure. 5, 1104. Christ wants you both to fear and thus avoid hopefulness or presumption, and also to fear God.
542fearful - prince. 543
Also that you may rejoice, that you may flee from despair. 5, 166. Those who fear God are not in Rome or Jerusalem, but in faith and spirit everywhere. 4, 1338. If we want to be Christians, both are necessary, both that we fear and that we rejoice. 6, 167.
fearful. The Christians find not altogether fearful, nor altogether joyful. With fear is joy, with trepidation hope 2c. 5, 173. To the people who are fearful and frightened by the burden of their sins, Christ must be held up as a savior and gift, not as an example and lawgiver. 9, 641.
Advocate. We are not to be afraid of Christ as of a severe judge, but we are to provide ourselves with everything that is good for him, as against our gracious Savior and Advocate. 5, 1348. Prince. If one of the Hebrews had several villages and a thousand men under his control, he was a prince. 2, 1000. All princes boast their status by the grace of God, that is, holy. 17, 1371. When we call princes most gracious lords and most illustrious, we do not flatter them, but honor the state and the person who is ordained by God to this office. 2, 832. The princes call themselves "by the grace of God" in order to confess that they have their authority from God. 6, 728. The princes, when they receive the fiefs from the emperor, are not dressed in the usual way, but put on royal garments. 2, 260. A prince and authorities must do good because of their office and command, but one should not therefore trust in them or do against God for their sake. 3, 1729. If someone is to become a great and good prince, he does not have this by natural endowment or education and teaching, but it is God's gift. 4, 1920. Before Luther, princes and lords considered their status and office to be nothing and not a service to God, becoming right priests and monks. 20, 2111. Emperors and princes are painted as having a book and a sword in their hands to indicate that they are to administer justice and peace. 5, 711. The highest and most difficult virtue of princes is equity and impartiality in court. 3, 1383. How pious princes, as sovereigns, should behave toward their subjects. 5, 709. If God did not give a place where the gospel could be taught, if he did not give a prince who loved the gospel, the church would not last long. 6, 461. God always raises up some princes who are favorable to the godly, give them abundantly and feed them. 5, 459. Nowadays there are few princes.
There are not many people in their courts who are favorable to the word and revere it. 5, 460. Even in the courts of godless princes there are many pious men who, as truly godly people, hold the word in honor and serve the servants of the word with humility. 2c. 5, 460. Some princes are angry and furious today because they see that our teaching cannot be suppressed by all their attacks and forces. 6, 322. The princes and the bishops forbid their own to hear our sermons and to use Holy Communion with us. 6, 1204. From the beginning of the world it is rare to find a wise prince; even more rare a pious prince. 10, 402. All histories of the Greeks, Jews and Romans show that the very best and wisest princes thought nothing of God, but trusted in themselves alone. 11, 1809. Princes are not set by God to plague widows, orphans, poor, miserable people, but to protect, save and help, likewise lawyers and councilors. 19, 1892. It is a peculiar deception of Satan that we see the infirmities of princes so easily and pay attention to them. 5, 395. These are great fools, who only look at the great splendor and honor, beautiful clothes and golden chains of princes and lords. 3, 1645. Great lords, kings and princes are poor captive people, they are not allowed to be free under their status. A citizen and peasant may free whoever he pleases. 22, 1272. Because the princes are tos from the clerical tyranny, they want to be free and unpunished from the gospel, which has made them free. 5, 698. Princes and lords do not want to let the gospel punish their unrighteousness and their wantonness; they pretend that whoever punishes them is rebellious. 5, 698. Princes and lords persecute the gospel, through which they have become gods and lords over the clergy 5, 697. A godless prince or lord does not help God build a heaven or paradise, but helps Beelzebub build and fill hell. 5, 716. The princes are the very best Lutherans, take gift and Baarschaft of monasteries and foundations the amount, lead the jewels also to itself 2c. 19, 1348. Luther writes to Joh. Hess: "It is not surprising that the princes seek their own interests in the Gospel; it has been like this at all times. 21a, 599. Princes often start wars out of sheer will of courage, not to protect land and people. 3, 249. A prince may well be a Christian, but as a Christian he does not have to rule; and after he rules, he is not called a Christian, but a prince. 7, 535. Princes who want to reform and correct everything in the best possible way often do a great deal of harm. 5, 1399.
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If a lord is serious about not wanting to suffer any public misdeeds, he can easily prevent many evil deeds. 5, 809. This is the greatest harm in lordly courts, where a prince gives his mind captive to great merchants and flatterers, and leaves his watch in abeyance. 10, 410. If the princes wanted to provide for their subjects according to their office, many dances, hunts, races and games would have to be omitted. 10, 409 A prince must now have much more to spend, play and disguise 2c. than his country and people are capable of. 11, 1393. If a prince now barely has a village more to his land, he soon has his title and coat of arms extended and renewed. 1, 915. Our princes do not force to faith and gospel, but curb external abominations. 21a, 807. Everyone must be hostile to our Lutheran princes, and the papists seek treacherous plots and alliances against them, of which they must be ashamed themselves afterwards. 19, 1349. Luther answers Spalatin's question whether a prince has the right to prevent idolatry. 21a, 807 f. As Emperor Carl has his Electors, the Turk his Satraps, the Pope his Cardinals, so also our King has great princes for servants. 5, 469. Because Christ is the King of honors and of heaven, therefore those who enter his service are his councilors and great princes. 5, 469.
Prince of the world. The verdict against the prince of the world has already been won and confirmed; he is fastened and kept in the chains and bonds of damnation. 8, 665.
Courts of princes. In the courts of kings and princes the devil sits on top, and there is his highest throne. 19, 417. The courts of princes would in truth like to be called the devil's chair and throne, because they usually persecute the righteous and keep company with the wicked. 5, 400.
Feet. There is absolutely nothing, not even among the rebellious wicked, that is not put under Christ's feet. 4, 667. Christ washes the feet of his disciples and clearly says that they need this. He is not talking about the washing of water, but about the forgiveness of sins. 13, 1933. If you want to wash your neighbor's feet, humble yourself from the bottom of your heart, use all the gifts and graces you have for the good of your neighbor 2c. 13, 322. This also means to wash one's feet, so that one may forgive another's wrongdoing and bear one another's burdens. 13, 327. Many are found who wash the feet of their convent, chapter and subjects with such humility that they must confess afterwards of the courtly conduct they have practiced in washing the feet. 13, 321.
Footstool. The footstool of Christ does not have to be of common people, but mostly of emperors, kings, princes and lords, mighty men, wise men and sages. 5, 956.
Foot washing. Christ teaches us with his foot washing that we should humble ourselves toward others, serve others, and counsel and help them in their need; the pope has made a play out of it. 1, 1215. The washing of feet refers primarily to the doctrine of humble, Christian, friendly life, which Christians are to lead and practice among one another. 13, 329. The way of love is to serve with what it can, and to prove all friendship and good will, not to despise, not to be proud, not to do evil. That is the right foot washing. 13, 322. The right foot washing is that God's word is preached rightly, the sacraments are administered rightly, and the idolatrous ceremonies and services are abolished. 2c. 13, 321. The people are not served by such foot washing, as an abbot or prior washes the feet of his monks, a bishop his chapter. 13, 327. The ceremony of foot washing has remained in the Pabst's church, which the kings, bishops and abbots are wont to hold on Green Thursday, that they put on an apron 2c. 2, 1601. For foot washing, the papists take people who have been washed before. But this is pure hypocrisy. 2, 1601. Our bishops and papists practice footwashing on Green Thursday, but do so only as a children's game and pretend to be humble 2c. 1, 1722.
G.
Gift. All that we are, live and have is God's gift; therefore he neither needs nor requires it. 5, 601. Gift is that which is given by God, who is reconciled through Christ, to the believers after forgiveness. 5, 573. Let everyone pray diligently and recognize that his house, farm, land, wife and children, money, goods and livestock are gifts from God. 3, 1822. The gifts of God are there, but it is a much greater gift to know and recognize them. 5, 415. God divides his gifts among the people of his pleasure, so that they should recognize that they have received such gifts from him, thank him for them, and use them for the benefit of their neighbor. 9, 1282 f. That a man has healthy eyes, ears, hands, feet and other limbs is not by nature or by chance, but they are all gifts of God. 13, 839. Thou shalt know that thy wife, thy children, thy household, thy goods, 2c. God's gifts, and give thanks to Him for them. 4, 1958. God gives us
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bodily gifts, so that we may recognize his goodness from them and take comfort from them in other needs as well. 1, 1098. We forget our gifts, while we should say: What is it about a sack full of angry princes, kings, Turkish emperors, yes, about a sack full of devils? 6, 415 f. The highest gift is that one is a member of the right church. But beware that you do not become proud of it, for you can fall like Lucifer. 1, 448. It is a very dangerous thing when God graces a man with high, excellent gifts, lest he become proud and remain humble. 7, 650 f. The gifts we have stimulate our nature to hopefulness. 1, 440. Our nature cannot refrain from it, it must blow itself out and exaggerate its gifts, which are given to it by God, where it is not stopped by the Holy Spirit. 1, 440. The fact that we cannot recognize the great and excellent gifts of God, nor use them properly, is original sin. 1, 438. Those who are ruled by the Holy Spirit know that the more and higher gifts they have, the more they must be diligent to serve others with these gifts. 1, 985. If one is adorned before others with beautiful, high gifts, let him know that he has received them from God for this reason, that he should serve those who do not have them. 9, 1283. The higher the gifts are, the more shamefully they will be corrupted if you make an idol out of them. 7, 588. By the shameful addition that you reflect yourself in your gifts and please yourself, the same high ornament becomes more obscene than all other infirmities. 7, 588. It is a devil's bargain that we let ourselves think we are good when we see a gift in ourselves, and do not thank God for it, but become proud and despise everyone. 7, 588. Spiritual or bodily gifts of God, wisdom, understanding, art, power, wealth, money and goods, these we should use for our neighbor's benefit and betterment. 7, 1640. Whoever exalts himself in his gifts as if he had not received them, makes an idol of them, seeks only his benefit and honor. 9, 1260. God has poured out various gifts among the people, which are to be directed only so that one may serve the other with them, especially those who are in the government. 9, 1090. Let every man, as skillful and learned as he may be, use the gifts he has received to edify the body of Christ, that is, his church. 9, 1261. The comfort we Christians have is that we can say: The word is not mine, faith is not mine; all that I have is God's gift and work 2c. 9, 1268. The gift or present of God is that the Holy Spirit works in man new thoughts, mind, heart,
Comfort, strength and life. 11, 1060. Let every man's gifts be as good as his own, and so serve another who is like me in the good of faith. 2c. 12, 327. As many gifts, works and beings are external, so no one should think himself good because of them and want to be better than others. 12, 325 f. Some gifts are given to us by God, not that we should exalt ourselves with them, but that we should be the rulers of the house of God, that is, the church. 12, 613. Good and perfect gifts understand all the good things that have already been given to us by God and that we are yet to receive in this life and the life to come. 12, 584. The gifts are not given to us for our own titillation, hope, defiance or pride, but for the benefit and help of our neighbor, wherever we can. 12, 1230. Your gifts are not given to you to show off, to be proud, to gloat and to despise others, but to serve God and the people faithfully. 12, 1230. If we want to see and consider the gift of God in Christ, we must confess that it is a gift above all things in heaven and on earth. 13, 655. What we have and receive are the true gifts of Christ and the true fruit of His joyful ascension. 13, 619. A Christian should not be deceived by great gifts, but should first of all look at the word to see if there is not a wolf under the sheep's clothing. 13, 800. People do not pay attention to the innumerable gifts of God; because they are common and we deal with them daily, they are not asked about much. 22, 155. Since the gifts of God are common, as the sun, the air, the water, men consider them to be nothing, and want God to consider them to be right. 22, 80. One should not despise his gifts, but be content with his gifts. Not all can be people like Paul and John the Baptist 2c. 22, 657. Duke George has much more beautiful, worldly virtues, and is more skillful with governing than many a pious regent; for God casts his gifts into the Rappuse. 22, 126.
Gabriel. Gabriel, that is so much as Gotthart or. God's strength, who is strengthened and hardened by God. 11, 2197. Gabriel is the highest power among the angels, the highest commander in heaven, as the name implies: Gabriel, God's strength, God's power. 8, 1326. The angel Gabriel is the highest marshal of the angels, who wields the sword, therefore he is also called Gabriel, that is, God's might or power. 5, 207.
Gad. Gad means: ready for battle. 3, 471.
Galatians. It is known that the Galatians are Germans, and it is said that even today they belong to the
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German language, as it is common in Saxony. 1, 657. The Galatians were brought to the right Christian faith by St. Paul, but after his departure false apostles turned them around again, so that they believed they had to be saved by the works of the law. 14, 114.
Epistle to the Galatians. Luther's shorter interpretation of the Epistle to the Galatians. 8, 1352 ff. The Epistle to the Galatians is intended to teach Christians how to distinguish between the righteousness of faith and the righteousness of works or the law. 12, 858. Other epistles Paul dictated and only signed the greeting and the name with his own hand, but the Epistle to the Galatians he wrote entirely with his own hand. 9, 753. The content and main point of Galatians is that if we are to be redeemed from sin, death and the power of the devil, this must be done through faith in Christ. 9, 792. Luther says: I would not have believed that my first explanations of Galatians were so weak; they were only my first struggle against the trust in works. 22, 470.
Galba. The mob killed many a fine Roman emperor simply because he did not please them or did not do their will, as happened to Galba, Pertinax, Gordian 2c. 10, 502.
Gallows. Luther had asked some from the gallows to be given life, but after a few days they had stolen again and were immediately hanged. 22, 1220.
Hangman's remorse. Imaginary repentance is commonly called gallows repentance, because it is perceived in people who have it that they immediately relapse. 19, 753. When a thief sees that he is to be punished with the gallows, he also bears sorrow for the sin and would gladly live longer; we call this repentance gallows repentance. 2, 317. The false and fictitious repentance, that one is not ashamed that one has angered God, but that one has harmed oneself, is what the Germans call gallows repentance. 2, 313. From the half repentance of the gallows, which they call attritio, the pope can, by the power of the keys, make a whole, good repentance, rich in fundamental grace 2c. 15, 1512.
Galilee. Galilee is called a border where the lands end. 12, 1464.
Gallus. In Paul he is counted for a bishop to whom the word is commanded, as in Bohemia Gallus is, though he carries no inful or staff. 10, 1599.
Walk. Christ's walk to the Father means that he gives himself as a sacrifice by shedding his blood and dying to pay for sin. 11, 897. of the Lord Christ
Going to the Father means nothing else than that he suffered and died on the cross and departed from this world through death 2c. 13, 593. 13, 593. Christ's going to the Father is and does alone, that God accepts man in grace and considers him righteous, if he hangs on to Christ with faith. 11, 898.
Gangra. Luther's preface to the text: "An Old Christian Concilium at Gangra in Paphlagonia, held twelve hundred years ago. 16, 2082.
Gardiner. The bishop Gardiner carries two lewd women in men's clothing around the country, after which he concludes that priestly marriage is against God's law. 17, 268.
Garizim. The mountain Garizim is, as Luther holds for it, either the rock More, or not far from it was. 1, 779.
Guest. We do not need all things on earth other than as a guest who travels overland and comes to an inn, where he must lie overnight. 9, 1154.
hospitable. To be hospitable is a domestic or common work, but in truth preferable to all the works of the Carthusians or hermits. 1, 1162. If anyone wants to be a righteous member of the church, let him remember to be hospitable. 1, 1134.
Hospitality. Hospitality is often praised in the Holy Scriptures. 1, 1706. The patriarchs taught their children hospitality as a virtue that is very necessary for the church. 1, 1134 f. The fathers made their homes a heaven and temple of God through hospitality, and also taught this to their children. 1, 1721. Hospitality is in all places where the church is. 1, 1133. No work among all papist services can be compared to hospitality alone. 1, 1162. The doctrine of hospitality belongs primarily to those whom Christ calls His least; for where the word is, there is also Satan with his temptation. 1, 1140. Hospitality and brotherly love are only with the true Christians and in the church. 1, 1147. Household fathers should take care that they do not unknowingly bring harm and danger upon themselves by being hospitable to unknown people. 1, 1721.
Banquets. The main purpose of the banquets is to make the heart happy and to revive the spirit after sadness. 1, 1384. Christians hold their banquets to rejoice their hearts and to give thanks to God for His good deeds. 1, 1384. At the banquets of the Germans, too much goes up, and the expenses are too much. 1, 1384.
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Banished. Where a banished person converts, one should publicly pray over him in the church and accept him again; this cannot be done by the one person of the parish priest or captain. 22, 614.
to give birth. The mother cannot give birth to the child properly, unless the head first comes forth, so that the womb can take hold of it. 2, 1216. That is called born, since flesh and blood come through the female body as a child, and is called nothing born, except what comes from the mother's body and blood grown to the world. Luther had it twice that a woman gave birth to a child after her husband's departure in the eleventh month. This makes heavy thoughts; Luther could not believe it. 22, 1173. God lets the word of the gospel go forth and the seed fall into the hearts of men. If someone is to be born of the Spirit, it requires no more than that he be baptized with water, pay attention to the word and accept it with faith. 13, 688 f. Man must be born again through the preaching of the gospel and the ministry of baptism, in which the Holy Spirit works. 11, 1174. To be born of water and of the spirit that is in the water is to say to God: all my ability is nothing, therefore I commend myself to your grace. 11, 2225. That we have been made from corrupt, carnal men into new, spiritual men, that is actually being born of God. 9, 1585 f. He is born of God who believes, and who is not a false or disguised Christian. 9, 1458. To be born of God is to have God as Father, who has accepted us for the sake of Christ. 9, 1567. To be born of God is that God, through his divine power, works in man above nature's ability, and makes a new light, mind and heart. 12, 528. 12, 527. To be born of God is as much as to sweep out sin. 9, 1458. That the Savior is born to us is the first and best sermon, because it is the first that happened in the New Testament, and from which all the others were taken. 12, 1657. That God is man is a great work; but that is greater, that the angel saith, He is born unto you." 12, 1656.
giving. "To give" means to give freely, for free and without money. This is how the Son is given to us. 13, 2599. Give to the poor, that the eternal tabernacle may follow you, and not that you may earn it by your giving. 1s, 1453. Mercy also means that we give to the poor.
Give to the poor and needy and come to their aid. 11, 1284. Let every man take care that he gives gladly, if he wishes otherwise, that he may be given again. 11, 1301 f. He who gives should do so out of a simple heart, not for the sake of vain honor. 10, 891. Christians are obligated to give for the right service of God. 3, 453. One cannot give so much and so abundantly to others in need that God will not give more and more abundantly. 13, 746. God is more willing to give than we are to receive. 4, 1849: Giving should be simple, that is, free of charge, in honor of God alone, not seeking favor, honor or pleasure in it, not putting one before another. 12, 337. Even if our hearts are not so inclined to give, a Christian must nevertheless be mindful of his duty of love, so that he may be cheerful in giving because of it. 22, 1794. In Pabstism, when people were led to idolatry and trust in their own self-chosen works, there was no measure nor end to giving. 2c. 22, 229. In the papacy, when people served the devil, they gave with both hands to maintain false worship; now no one wants to give anything, but only to take. 11, 1301. Because the Son is a man, what was God's is given to man. Since it is now given to man, it is also given to God. 7, 2105.
Giver. God is the highest and greatest giver, and gives in such a way that it flows from the highest virtue, love. 13, 2097.
Prayer. Prayer is the right, own and only work of Christians. 8, 361. God's commandment, God's promise and our distress and misery should drive us to prayer. On God's word and promise we should pray in right faith that he will hear us for Christ's sake. 7, 502. God will be provoked to anger if we fail to pray, for in so doing His commandment is despised. 1, 1272. God wants the whole life of man to be a prayer, a longing, a groaning for his mercy. 4, 393. We should not think that the exhortation to prayer does not concern us or is at our free will, but it is a commandment. 7, 602. The prayer that is done with the mouth is commanded and does not go without fruit. 6, 1511. For the sake of faith in Christ, prayer is pleasant and pleasing to God and obtains all things. 5, 745. Prayer teaches us to know ourselves and God, and to learn what we lack and from where we should seek and take it. 7, 507. It pleases God when you, trusting in his mercy and promise, are quite impudent in prayer. 4, 1762. There are three peculiar pieces that
552 . Prayer. 553
The following serve for prayer: first, that one thanks God for His good deeds; second, that one speaks of His need; third, that one desires that others may be helped. 8, 751. Right prayer goes in faith to God's goodness and holds up his word to God and presses for it. 3, 510. The essence and nature of prayer is nothing other than a lifting up of the mind or heart to God. 7, 759. Prayer is impossible without faith, because the promise of God and our need make prayer strong. 4, 1762. No thing is called prayer, be it song, murmur, speech, writing or the like, unless the heart rises to God. 7, 717. Without the prayer of the heart, the prayer of the lips is a useless murmur. 4, 1199. That is to be rejected, that in the prayer of the words one does not use them to move the heart, but relies on the fact that one has only murmured them with the mouth. 7, 760. In addition to the prayer of the heart, there should also be external prayer, especially that each person should say a blessing in the morning, in the evening and over the table, and publicly when people come together. 2c. 7, 501. In prayer, one should keep to the words and soar on them until the feathers grow, so that one may fly without words. 7, 760. Besides the prayer of the heart, oral prayer should also go. 13, 1997: One should not despise the prayers described, for whoever prays a little psalm, he shall be well warmed. 22, 769. One can pray in all places and at all hours, but prayer is nowhere so powerful and strong as when the whole crowd prays in unity with one another. 12, 1966. Common prayer is delicious and the most powerful, which is why we come together. 10, 1343. Common prayer is a precious prayer, and a strong defense against the devil and his plots, because the whole Christian community sits together in unity. 7, 501. A Christian always has the spirit of prayer with him, so that his heart is always groaning and pleading with God, even while he eats, drinks and works 2c. 7, 501. Christ's word: "Pray without ceasing" is said of spiritual prayer, which may also be done in bodily labor. 7, 759. If prayer is to be righteous, all dissension, displeasure and anger must be put away, otherwise it will never pray well. 9, 1220. Whoever says the Lord's Prayer in anger, envy and hatred, condemns his prayer itself, if he seeks forgiveness from God, and does not think to forgive his neighbor. 12, 604. Where a Christian is in fear, worry and anxiety, in trouble and misfortune, there is no other consolation nor counsel, but that he keeps to prayer. 13, 600. Where you have committed your cause to God in prayer,
Continue in your ministry, and do not doubt that your cause will be accomplished and all will be well. 2, 278. In matters concerning God's glory and our salvation, we should hold fast without condition that our prayer will be heard. 4, 1764. When we are in anguish and distress, we should not despair, but open our hearts to God and seek help from Him through prayer, as Jesus did at the Mount of Olives. 13, 355. So that we do not let our unworthiness hinder us in prayer, the Lord commands us to pray in His name. 13, 604. All our prayer should be based on God's obedience, not on our person, whether we are sinners or pious, worthy or unworthy. 10, 104. The devil is a mischievous one and creeps up on us, whether he could prevent us from praying now with this one, soon with another. 13, 1996 The feeling of our unworthiness is a great hindrance from the devil that harms prayer. That is why Christ tempts us from such foolishness and thoughts. 7, 607. For the sake of Christ, my unworthy and unskillful prayer must be pleasing and worthy before God. 8, 713. In prayer, do not consider your unworthiness, but God's commandment, and keep the promise that the Lord will do the will of those who fear Him. 1, 1272. The Canaanite woman was a Gentile and therefore had to conclude that she was not chosen, yet she comes before the Lord and does not let herself be hindered in prayer. 13, 257. We should not, because of our sins, either throw away our confidence in prayer, or despise our prayer, as if it were displeasing or vain to God. 6, 829. What should provoke us to prayer. 4, 1761. Because our hearts feel sin in truth, we must therefore come before God with prayer all the more. 5, 494. We should begin prayer both with the confession of our unworthiness and with faith in God's promise that he will hear us. 5, 630. Every Christian must be careful not to wait so long in prayer that he thinks he is pure and skillful. 13, 601. Whoever allows himself to be hindered and held back in prayer is like that farmer's wife who wanted to do something before she began to wish, and was so hindered that she did not come to wish. 13, 601. 1996. Even in the heat of temptations, when we are challenged by thoughts of unchastity or vengefulness, we should turn to prayer. 5, 493. We should not let our unworthiness hinder us from prayer, but ask in Christ's name; he will hear us. 13, 1999. Whoever thinks that he must
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postponing prayer until the heart becomes pure helps the devil, who is already too powerful. 5, 494. The best way how prayer should be arranged is contained in the prayer of the Lord. 6, 830. No one is excused for not knowing how or what to pray, for Christ Himself has presented us with a fine, short form of prayer, in which all kinds of needs are covered. 7, 507 f. Christ teaches about true prayer, against the Pharisees, who had honor and avarice in mind in this work. 7, 22. A true prayer remembers all words and thoughts from the beginning to the end of the prayer. 10, 1401. God commands us to pray, not that we may teach him by our prayers what he should give, but that we may know and confess what goods he gives us 2c. 7, 506. In our prayers we must not teach God or pretend with our long talk what and how he should do to us, because he wants to give so that his name is sanctified. 7, 506. Christ punishes this in prayer, when people make many words, as if God first had to be taught about our things and did not know. 7, 22. To make prayer fervent and ardent, we should read, sing and listen to God's word with pleasure, read the Psalter diligently and also go to the general assembly of the church. 2, 1646. Prayer is a heavy thing and a great labor, much heavier than the preaching of the Word or other church ministries. 2, 30. People experienced in spiritual things have said that prayer is a work above all work, because he who prays must fight against doubt and murmuring. 1, 1272. An outward word and manner of prayer is useful and necessary to hold the heart together, so that it is not scattered 2c. 8, 750. If prayer is nothing but an outward gesture, grumbling, or babbling, as if counting the grains on the rosary, crying in the choir 2c., that is certainly not prayer. 8, 748. The gestures at prayer, as standing, kneeling, falling down, folding the hands, raising the eyes to heaven 2c., are not commanded as necessary, but one should not despise them. 8, 748. A beautiful and godly saying of St. Bernard about prayer. 4, 1763. St. Bernard teaches his brothers and says: You should not despise your prayer, because before you offer the words, the prayer is already written in heaven 2c. 10, 1336. Prayer is necessary for the whole human race, so that it may consider what it sees, that it is subject to various hardships, and that after these physical hardships, eternal ones are to be expected. 5, 785. Even today, no prayer is more necessary and more salutary than to pray that the word of God may be heard.
The Lord's word is the word of the Lord. 4, 400. Even if both doctrine and life are rightly approached, there will still be a lack of all kinds of afflictions and impulses; that is why prayer is necessary. 7, 602. Christian prayer is highly necessary, because without it faith cannot exist nor remain. 8, 747. We have great need of prayer, because a Christian is not for a moment safe from the devil and his own flesh, lest he fall into sin and disgrace. 13, 602. We should learn to go out with our prayer and present our need to Christ, and certainly believe that he will hear us and grant us. 13, 1681. So that joy may be complete and the disciples may overcome and forget all fear, sorrow and heartache, Christ directs them to prayer. 8, 719. In prayer, one does not have to agree with God on the time, time, person, place and measure, but rather must freely give all of these things to his will and cling only to prayer. 11, 923. Therefore, your prayer is not unacceptable or unheard, even if God is slow to respond and often makes you seek and knock. 7, 609. Since need is always knocking, knock also always with prayer and do not cease, and God will give you what you desire. 7, 608. In all troubles, the only, shortest and most certain way is to pour out your heart to God in prayer, with the comforting confidence that he, as your faithful Father, will help you. 7, 605. A good prayer belongs to a good sermon, that is, when one has given the word, one should also sigh that it may have power and bear fruit. 8, 747. Prayer serves that one may attain a thing sooner, which otherwise would be delayed longer, yes, since nothing would come of it at all. 13, 244. There is no stronger defense and power of the Christians against all the power of Satan than prayer. 8, 702. Without prayer you will not be able to do anything in the regiment, because the regiment is a divine power. 2, 279. Prayer drives away the evils that threaten us with death and damnation. 6, 830. We have overcome many cruel plots that Satan has raised against us through prayer. 6, 76. When we have overcome Satan with faith in the promise and fervent prayer, it will be easy to defeat the Turk as well. 6, 76. Prayer must be connected with the outward word, by which the malicious spirit will be highly oppressed and driven into a corner. 4, 1756. The prayer subdued Arius, Manichaeus, Sabellius 2c., which was connected with the external word. 4, 1756. Truly the church has obtained peace with its prayer and has brought the
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The Turks, together with the pope, were held back. 2, 29: Through prayer the government of the world is preserved; our life and all the goods we use in this world are preserved by it. 2, 64. If the prayer of some pious people had not intervened, the devil would have corrupted all of Germany in his own blood. 10, 106. The papists may laugh at it and have their ridicule, but we still want to be man enough for both them and the devil through prayer. 10, 106. We should know that all our protection and shield is in prayer, because we are far too weak for the devil with his power and following. 10, 106. Whoever loves the Christian church and would like to see it prosper, must also help to preserve it. This can only be done through prayer. 13, 607. Just as the Christian church is sustained by the word of God and the ministry of preaching, so it is also sustained by every Christian's prayer. 13, 2000. We, who are commanded by the word and who are in the ministry of preaching, are to help preserve the Christian church through pure, righteous doctrine, but every Christian through prayer. 13, 2001: Because prayer is pleasing to God, and highly necessary and useful to me and the church and secular government, I will also help to pray. 13, 2002. It is not good, even annual, to think: Let others pray, your prayer is nothing special. Let nothing hinder you from praying, nor hold you back! 13, 2002 f. Jesus Sirach says that the prayer of the godly can do more to heal a sick person than the treatment of doctors. 22, 510. The prayer of another, done in faith, helps and promotes, yes, obtains, that another is converted and gets his own faith. 22, 528. Stephen's faith, through prayer, obtained faith from God for Paul, through which he became blessed before God. 22, 528. Through prayer many are still preserved, as we prayed in Weimar LI. Philippum prayed alive, otherwise he would have died without it. 22, 528. 512. With our prayers we have so far stopped the hostile power of the emperor, the Turks and the pope for twenty-four years. 2, 1645. 2, 1645. Since we can kill the devil with prayer, why should we not also be able to drive out the Turk and the Pope? 2, 1645. At the Diet of Augsburg, God so helped us through our prayers that the shriekers were honestly put to shame with their dread and gave us a good peace. 7, 607. Against the deceitfulness of the devil, that which now stands and remains, both in the spiritual and temporal regiment, is preserved by prayer. 7, 502. Because through prayer with God.
If God seeks and knocks, he will be pleased to give more and more abundantly. 7, 507. Where there is no confidence that God, as a Father, means well with us and will not leave us, as his children, in want, there can be no right prayer. 13, 356. Not the prayer that is much, devout, sweet, long, for temporal or eternal good, but that builds firmly and trusts in the true promise of God, is good. 7, 817. The best thing in prayer is faith that relies on God's promise that it will be heard as God has spoken. 12, 346 f. God's word and promise make your prayer good, not your devotion. Faith based on God's words is also the right devotion. 7, 817. God Himself bases our prayer on His promise and thereby entices us to prayer. 11, 919. In prayer, faith belongs to the promise, so that one believes that the promise is true and does not doubt that God will give what he promises. 11, 920. This should kindle our heart with desire and love for prayer, because God testifies with his word that our prayer is heartily pleasing to him and will surely be answered. 10, 104. Whoever does not believe the promise that God has given to prayer should know that he is angering God, as he is dishonoring him and punishing him with lies. 10:104 Our prayer should be directed to God as to our gracious and kind Father, not as to a tyrant and an angry judge. No one can do this unless he has God's word. 7, 502. If a prayer is right and true, it must adhere to the divine promise because of necessity. 2, 57. God does not want to hear or accept anyone's prayer, except the one who comes in his grace and mercy in Christ's name. 8, 362. Part of prayer is also to ask and hope that you will be helped by grace and mercy alone, not because of your merit. 2, 760. Without and apart from Christ, God is not pleased with our prayer or our thanksgiving. 9, 1264. A right prayer should come from a believing heart, which holds both the need and the command of God before itself, so that it is awakened to pray in faith. 2, 756. Prayer also includes gratitude, and that one should remember the previous benefits. 2, 756. Christ has laid prayer upon us with the commandment that we should pray to God in obedience. 8, 716. We already have Christ's prayer, which he did once, but which still endures for eternity, and makes our prayer also pleasing to the Father and answered. 8, 726. Prayer is to be done through and in Christ, that is then properly asked and must follow, what we ask we will obtain, namely, that we may eternally
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be blessed and joyful. 13, 2000. All prayer that is not done in the name of Jesus is neither prayer nor worship. 13, 604 f. 1999. No prayer can take place without the knowledge and faith of the article of Christ, although the other articles would also be completely there. 8, 724. Through the faith of Christ we are set apart for high honors, to be called His brethren and joint heirs, and our prayer is to be like His. 8, 727. In prayer we should come before God in the faith of Christ, and comfort ourselves with good confidence that he is our mediator, through whom all things are given to us. 1t, 922. It is impossible that God should not hear the prayer that is made in faith in Christ. 22, 528 f. In prayer one must declare distress, just as the Lord's Prayer declares seven kinds of distress. 11, 921. In prayer, one must name something that one presents to God and asks for it, as when you ask for strong faith, for love, for peace, for the comfort of your neighbor. 11, 921. Even weak prayer and the prayer of weak people should not be despised. 2, 58. Just as a boy who does not first learn the alphabet or Donat will never be able to speak Virgil or Latin, so it is with weak prayer. 2, 59. The most prominent obstacles to prayer are: that the devil says you are not able to pray now; you are too unworthy; God does not hear and respect your prayer. 8, 702 ff. God sometimes delays the answer to our prayers, trying us to see if we will persevere in prayer and faith. 13, 863. Our prayer is always answered. If it is not answered according to our will, it is answered according to the will of God, which is better than ours. 22, 527. Christ's prayer, which he made for his church and for us poor sinners in the last supper and then on the cross, has been answered, is still going on, and will remain strong until the end of the world. 13, 600. We should go out with our prayer, present our need to Christ, and certainly believe that he will hear us. 13, 243. It is difficult to come before the emperor and obtain help; but a devout Christian can always come before God with a faithful prayer and obtain an answer. 12, 1415 f. In prayer, it is necessary not to doubt the promise of the true and faithful God, but to have certain and firm faith. 11, 928. Our prayer must not be based or sustained on our or his worthiness, but on the unchanging truth of divine promise. 11, 929. In prayer, we must name some of the hardships at hand, entrust them to God's grace and good will, and not doubt that we will be heard. 10, 1346. God wills
Do not let our prayer be in vain and lost, for where he would not hear you, he would not call you to pray. 10, 104. All our prayers are heard, and whatever we ask is done, though we do not know in what way. 9, 1469. Before we pray, God knows our request and wants to hear our prayer, but we do not have to tell Him the time, the way, the person or the place. 7, 23: If we had no cause nor stimulus for prayer other than the kind, rich word of Christ that we should not ask in vain, it should be enough to drive us. 7, 602 f. When the prayer is done, know that you need not doubt the answer any more than you can or should doubt the promise. 2, 57. . An earnest and fervent prayer that does not cease and does not grow weary, but waits and waits, must necessarily be answered. 2, 58. We have several testimonies in Scripture that God allows Himself to be guided by our prayer and submits His will to ours. 1, 1269. If what we ask for is not given to us, something better will follow in return, for prayer cannot be in vain or without fruit. 1, 1273. To this end we must strive, so that the heart may be sure that our prayer will not be in vain, and that for the sake of Christ. 6, 830 f. The answer to prayer must be understood in such a way, not that God always does what we desire, but that He does what is useful to us. 4, 1764. He who doubts the answer to prayer deprives God of the glory of being good and merciful. 6, 1516. As soon as the first syllable or rather the first sigh of the prayer begins, God grants and answers: Let it be done. 4, 1849. According to the example of the ancient church, all public prayers are concluded with these words: "through Christ our Lord," because God hears for Christ's sake. 4, 2002: The Christian's prayer, which goes in faith to God's promise and presents his need from the heart, is easy and does no work. 7, 505: Those who make a buffalo's work of prayer can never pray with pleasure or devotion, but are glad when they have only done their washing. 7, 505. The monks' prayer has not been a sighing or desire of the heart, but a purely forced work of the mouth or tongue. 7, 504 f. The monks never think of presenting a need to God in their prayers, but do not think otherwise, because they have to do it, and God must look upon such effort and work. 7, 505. The monks and priests are so far from praying rightly in faith that they have considered it foolishness that one of them should pray in prayer.
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as certain that his prayer is pleasing to God and heard. 7, 502 f. Among all the clergy in monasteries and convents, there has not been one who has done a righteous prayer from the heart; they have lost time uselessly with their many cries. 7, 504. The papal clergy seek nothing with their prayers but to fill their bellies, and none of them would say an Our Father if it were not for money. 7, 500. It has been a great torture in the papacy that they insisted so strictly on the canonical prayers 2c. that they made beatitude dependent on them. 22, 899. In the papacy, we ourselves despised our prayers and thought that if others did not pray for us, we would not obtain anything. 13, 1681. The papists do not want the name of Jesus alone in prayer, but add the name of the Virgin Mary, the apostles and other holy names. 13, 605. Under the papacy, some have invoked many saints, others have addressed special prayers to each saint. 7, 22. The mass priests have held many masses and offered many prayers to various saints in one mass. 7, 22. In the papacy, people prayed many and various prayers, almost praying themselves to death with rosaries, psalters, crown prayers of Mary and a certain number of paternosters. 7, 22. Among the pabstics were and are useless washers, who only pray in such a way that they make a lot of words, and have pagan ideas about prayer. 7, 23. The prayers of the papists are almost all generally based not on the name of Christ alone, but on the merits of the saints. 4, 1847. The prayers of the priests and monks are nothing, they mock and tempt God with their prayers. 5, 1196. Luther's prayer at the ordination of M. Benedict Schumann. 22, 647.
Gebhart. God is a great Gebhart, such a giver who gives from the heart and out of causeless and divine love. 13, 2096.
Commandment. There can be no higher service than to keep God's commandment. 19, 1500. By God's commandment Adam could not become pious, but he could become a sinner. 3, 64. The commandment was given to Adam so that he would practice it and prove that he was pious and walk in God's obedience. 3, 64. God gave the commandments, not because he wanted to condemn, but so that he would have mercy and humble man, so that he would seek his mercy. 3, 1259. No commandment was given by God to destroy man, but to help him, both in body and soul. 11, 1346. The commandments are given so that we may know who we are and where we lack.
and receive the more thirst for the promise. 3, 355. The commandments of various good works in Scripture are only arranged so that man may see in them his inability to do good, and learn to despair of himself. 19, 992. The commandments are necessary, not that we might be justified by works according to them, but that we might know how the Spirit should crucify the flesh 2c. 8, 1447. All the commandments are given and serve that we might see how free will and our ability are nothing. 3, 113. Every commandment of God is given more for the sake of showing the past sin and the present sin than to ward off the future. 3, 1134. In the commandments, God does not demand merely an outward doing and leaving, but a fulfilling out of the whole pure heart. 3, 1103 f. Fulfilling God's commandment stands in sincere faith, in comforting confidence in God's grace and in joyful conscience in His mercy. 4, 220. The One Commandment of love would have been sufficient, but man had to be shown in which things he had to have love. 3, 1205. With all commandments, one should not only be careful to do them, but of what kind of heart and will one does them. 3, 1205. Without a light, ready, cheerful, inclined will, that is, without love, the commandments cannot be fulfilled. 3, 1204. Of the outward commandments, nothing can be kept to please God unless it comes from a heart that fears God, loves God, etc. 3, 1461. God's commandments must not be fulfilled by our powers, but by the divine power promised to us. 3, 1443. The commandments of the New Testament are given for the justified and the new men in spirit. 3, 1526. The commandment of God must be in your mouth and in your heart if you want to fulfill it. 3, 1612. To those who keep God's commandment he will give what they do not have, and what he has given them he will protect and preserve. 3, 1795. First of all, you should take the commandments to heart, so that it pleases you from the heart to live by them; then you should also teach them to your children. 3, 1735 f. Man cannot love God with all his heart, therefore he cannot keep any of the other commandments, since in this One Commandment all the others hang. 18, 1788. No man on earth keeps and fulfills the commandments of God. 3, 1735. When the spirit comes that kindles love for the commandments, not only are they not despised or hated, but they are counted among the most delicious things. 4, 1155. When one deals with God's commandments and right obedience, one should not an-
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see what is said or commanded, but who is the one who commands it. 1, 327. When God's commandment is preached, everything is to be interpreted in such a way that it demands the love of a pure heart, a good conscience and uncontaminated faith, so that it is rightly guided and used. 9, 871 f. Keeping God's commandments is as much as believing in John. 9, 1498. The severity of the law was so great that it brought Christ to the cross, but St. John speaks of the commandments of the Gospel, which are not difficult. 9, 1499 He who keeps God's commandments believes. 9, 1469. He who wants to love God rightly and keep His commandments must be so skillful that he can leave his goods, body and life. Therefore it is necessary to know and have Christ 2c. 11, 1708 f. Where the consolation of the gospel is, and the heart is torn from death and the fear of hell, there follows the ministry and work of the Holy Spirit, that man may have a desire and love for God's commandment. 12, 855. The human race is so corrupt that no one can be found who does not transgress all of God's commandments, even though God's wrath and eternal damnation are held against him daily. 12, 847. If you trust Christ alone and follow God, will it now be possible for you to fulfill all the commandments voluntarily, because you love your heavenly Father?c. 12, 1833. We say: All the commandments of God are fulfilled, not by our perfect doing, but by the abundantly forgiving grace of God. 18, 1079 f. Augustine says: All the commandments of God are fulfilled when what is not done is forgiven. 18, 1141. The commandments of God, even the least and lightest, are impossible for man by his own power, but with the grace of God they are quite easy. 18, 1410. The worldly commandment has a temporal, bodily, transient thing on which it stands and which it seeks; therefore it has no conscience before God, but has enough temporal use. 19, 1377. Spiritual commandment is for the good of the spirit or soul, and to increase in godliness, truth, righteousness, holiness before God, and what is more spiritual. 19, 1377 A spiritual commandment has a spiritual, eternal, divine thing on which it stands and which it seeks, therefore it makes conscience before God and has not enough temporal benefit. 19, 1377 A commandment may be laid down, but so far as not to bind the conscience with it. 8, 1009. Even the divine commandments always exclude the case of need, not only of the soul, but also of the body and goods. 19, 1653. God's commandment must be fulfilled voluntarily, and this is not possible by nature, but by the help of grace. 5, 904. If Christ does not speak in us, we will never fulfill the commandment of God.
digen. 4, 276. Christ, the Lord of all things, acts and does nothing in the church without God's commandment, and the little worms of men dare everything out of their own iniquity in the church that is not theirs. 4, 277. As soon as an addition is made to God's commandment, man turns away from the ten commandments and falls into seduction and error. 3, 1671. God must use his word to give power to the commandment of a prince and fear and obedience to the subjects to do it. 5, 1319. Israel was forced by a clear commandment and word of God to kill the nations worthy of death. 3, 1438. The ten commandments are not Moses' law, for they did not go over the whole world before Moses alone, but also before Abraham and all the patriarchs. 20, 1852. In the church we are not to suffer any law but the ten commandments alone, but in such a way that the same shall not bind us. 7, 1518. For a long time there will be no doctrine nor stand equal to the ten commandments, because they are so high that no one can attain them by the power of man. 10, 86. Because our flesh is weak for and for, yes, evil and corrupt through original sin, therefore one must always preach the ten commandments of God. 22, 428 f. The ten commandments teach rightly that there is no greater work than to love God, to love Him and to honor the things He gives us. 2c. 13, 2417. We are at one with our opponents in preaching that the ten commandments should be taught and done, but that they are not done is our complaint. 12, 851. Put all your strength and power into the ten commandments, and you will gain so much that you will neither seek nor respect other works or holiness. 10, 86. If we could keep the ten commandments by our own strength, as they are to be kept, we would not need anything else, neither faith nor Our Father. 10, 90. The godly hearts do not fulfill the ten commandments, but Christ has wrought such a mighty redemption that he also takes away the right of the ten commandments. 7, 1516. The law or the ten commandments are not abolished in such a way that we are now free of them and are not allowed to have them. 9, 807. God wants us to keep the ten commandments with all seriousness and diligence, but where we have done so, not to trust in them, nor, where we have not done so, to despair. 9, 807. Christ became a curse for us, that he redeemed us from the curse of the law; but the ten commandments remain and concern all of us Christians, as far as obedience is concerned. 7, 1576. The exhortations of the prophets, as well as of Christ and the apostles, about godly conduct are true, beautiful sermons and explanations about the ten commandments.
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Commandments. 7, 1577. Christ not only does not abolish the ten commandments, but also confirms them. 7, 244. The ten commandments were given to the Jews alone and not to us. 3, 1032. That the ten commandments are given to the Jews alone and not to the Gentiles is also shown by the addition to the fourth commandment. 3, 1092. Because the flesh remains with its vapors and desires, the ten commandments can never be completely fulfilled. 5, 496 f. By the ten commandments and God's word you must learn throughout your life, for one can never know enough nor learn enough. 3, 1817. The ten commandments are a mirror of our life, in which we see what we lack. 3, 15. The ten commandments are a mirror in which we see what kind of people we are. 3, 1103. In the ten commandments we see as in a mirror what God considers us to be, namely, that we are jacks in the skin. 3, 1106. The holy ten commandments are a mirror in which a man should look at himself. 3, 1205. The ten commandments make all of us into skins and knaves before God. 3, 1131. We should be ashamed and frightened when we see in the ten commandments that we are all idolaters, blasphemers of God's name, disobedient to our parents, murderers and bloodhounds. 3, 1114. The ten commandments of God with a short interpretation of their fulfillment and transgression. 3, 1352 ff. The transgression and fulfillment of the ten commandments. 3, 1356 ff. The virtues of the ten commandments and the sins opposed to them. 22, 396 f. The first three commandments are not fulfilled by works, but by the spirit of God in the heart. 3, 1093. 3, 1093. The first three commandments are against the three ways in which we sin against God, namely with the heart, with the mouth and with works. 3, 1192. The first two commandments seemed to Luthern to be futile, useless and ridiculous in the light of the Gospel, but they are more wonderful than all men can understand. 22, 397. In the first three commandments one sins against God, in the fourth against the authorities, which God Himself ordered and instituted. 3, 1111. The other commandments are easily kept if the first two are rightly conceived. 3, 1071. God wants us to have more diligence and respect for the first two commandments than for the others, therefore he has added a threat to them. 3, 1071. Interpretation of the first three commandments of God. 22, 409 f. The commandments that follow the first four are against our equals and against our neighbor. 3, 1112. Even the commandments of the second table can only be fulfilled by the grace of the Holy Spirit; nature cannot do it. 3, 1105. No human being keeps the commandments, even
the second tablet, unless he is a Christian and enlightened by the Spirit of God. God. 3, 1112. The first commandment is the very first, highest and best, from which all other commandments flow. 3, 1070. The first commandment is the captain in all commandments, and faith is the chief work and life of all other works, without which they may not be good. 10, 1338. The first commandment is given to the whole world, not only to the Jews, but also to us Gentiles, that we trust God and know him as our God. 3, 1808. The first commandment remains common to both Jews and Gentiles, but to the Jews it is especially adorned and attracted by the exodus from Egypt. 20, 1853. The first commandment demands the whole heart of man and all trust in God alone and no one else. 10, 34. The power lies in the first commandment, because where the heart is well with God, and this commandment is kept, all the others follow. 10, 40. The first commandment is the head and the fountain that runs through all the others. 10, 89. This is the highest religion of the first commandment, to fear God in good days and to trust Him in adversity. 6, 386. All other services, however holy, excellent and delicious they may seem, which are performed apart from and beside the first commandment, are vain idolatry and hypocrisy. 3, 1855. The first commandment is not so easy and lowly as it seems, but it is a summa and Beschlutz of all wisdom and understanding. 3, 1731. The devil, the world and our flesh are always stirring up and storming against the first commandment. 3, 1745. No one understands the first commandment correctly, unless he is in need and distress. 3, 1814. He who has the first commandment has everything, and the world, if it wants to speak right, must confess that it has everything from God that it has. 3, 1815. The first commandment is everything, so that a man pays no attention to anything and does not let himself be loved apart from God. 3, 1825. Christ is included in the first commandment; he is the God who brought them out of Egypt, who gave them the bread of heaven, who was also the rock from which they drank 2c. 3, 1717. From the first commandment flow as from one source all the teachings of the prophets, also all the curses, threats and promises in the prophets and psalms. 3, 1714. The whole 91st Psalm is an interpretation of the first commandment. 3, 1805. The first commandment drives out the trust in creatures. 3, 1714. The first commandment is the main part of our whole Christianity, it is the fountain of faith, all understanding, wisdom, knowledge and laws. 3, 1714. Whoever falls away from the first commandment falls into a being that was conceived by men, he falls into human works. 3, 1704 f. From the first commandment
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The other commandments all flow as from one source and are based on the first commandment. 3, 1673. As long as the first commandment is with us, the devil has no access; but when we are in the flesh, he has access, that the flesh gives him applause. 3, 1685. The first commandment is the fountain and main source of all commandments, laws and arts, and what flows out of this commandment and goes in again is right. 3, 1640. The summa of the first commandment is: If it is well with thee, despise me not, but fear me, saith God; if it is evil with thee, despair not, but believe in me. 3, 1760. Every commandment in the Catechism is set forth in fear and love, that we should fear and love God; this is the first commandment, from which all others flow. 3, 1765. The first commandment, which goes through all the commandments, teaches how to become righteous, pious and holy. 3, 1765. The first commandment demands the main thing, faith; whoever keeps this is blessed. 3, 1765. No one keeps the first commandment unless it is given him by the Holy Spirit to belong to the gospel. 3:1765 The first commandment is kept by faith and hearty trust in Christ. 3, 1765. The right understanding of the first commandment: Believe the one God and love him, deny yourself, and receive all things in vain, and do all things in vain. 3, 1426. In the first commandment, God abolishes the diversity of works and unites them in the unity of faith in the heart.
3, 1428. Through the first commandment the papacy and every kingdom of human statutes falls. 3, 1428. The most important work of the first commandment is that it teaches faith, love and the fear of God. 3, 1433. Mau must not draw the literal and carnal mind of the first commandment to the Christians, to whom it belongs to kill the heathen with the sword of the spirit. 3, 1434. This is the pure understanding of the first commandment, that we realize that we have nothing by our merits, but by God's mercy and love. 3, 1441. Part of the understanding of the first commandment is not to trust in works. 3, 1442. Faith, which does not exalt itself in prosperity nor become fainthearted in adversity, is the brief epitome of the first commandment. 3, 1452. The power of the first commandment, which is faith, must rule in all commandments and works. 3, 1461. There is no word richer in consolation than the first commandment, nor is there a harder and stricter one. 3, 1464. This is the fulfillment of the first. This is the fulfillment of the first commandment, when God is the glory, the prize, the emblazonment, the hope of our heart. 3, 1466. God will be the first commandment because of it.
called by Moses a fire and a zealot, 'because it is most despised. 3, 1418.
Mosi's explanation of the first commandment is that God is to be considered One Lord, that is, that He is not to be worshipped with ever-changing services. 3, 1423. The first commandment is to be the measure and rule for all other commandments. 3, 1425. In the first commandment the heart and the inner man is instructed how he should keep himself against God. 3, 1192. From the first commandment flow the two following ones: the work of the first commandment is to believe, of the second, to praise God's name, of the third, to practice right worship. 3, 1091. No one fulfills the first commandment but he who believes in Christ, hopes in him and loves him. 3, 1137 f. There are two understandings of the first commandment: first, that one worships wood and stone; second, that one does not trust in God with his heart. 3, 1068. The meaning of the first commandment is: because I alone am your God, you shall put all your confidence, trust and faith in me alone and in no one else. 3, 1070. The second commandment teaches how man should conduct himself toward God, namely, that he honor God's name: outwardly with words before men and inwardly before himself. 3, 1070. This is the greatest and most difficult work of the second commandment, that one should slander the name of God against all who take his name in vain, and also spread it among all men. 3, 1078. In the second commandment there is not only a prohibition, but also a commandment that we use God's name with honor, praise, preaching and praising. 3, 1078. The second commandment is also fulfilled when one calls on the name of God in all adversity and temptation. 3, 1078. Two abuses go against the second commandment: first, swearing and cursing by God's name; second, teaching under God's name according to one's own pleasure. 3, 1071 f. Perjurers, liars, schemers, deceivers and all who abandon the truth when they call God as a witness act against the second commandment. 3, 1195. Those who sin against the second commandment, who unjustly banish, joke with the name of God and blaspheme against God. 3, 1195. Against the second commandment is acted in two ways with the oath: first by swearing, secondly by breaking the oath. 3, 1199. Those sin most abominably against the second commandment who preach and teach the vain doctrines of devils and the laws of men under the name of the word of God. 3, 1072. The prohibition in the second commandment also indicates that the name of God is to be used in a proper way. 3, 1193. Of all the commandments, only the second has a threat of punishment added. 3, 1198. The third commandment
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teaches how man should conduct himself toward God in works, that is, in worship. 3, 1083. It is the simple opinion of the third commandment that one should keep such a celebration to learn God's word. 10, 47. According to the common sense, the third commandment is of no concern to us Christians, because it is a completely external thing, like other statutes of the Old Testament. 10, 46. The actual opinion of the third commandment is that we should hear and learn God's word during the day, so that we sanctify both the day and ourselves. 20, 1854. The strength and power of the third commandment is not in celebration, but in sanctification, so that this day has a special holy practice. 10, 48. The fourth commandment is about those who are the governors of God. 3, 1223. In the fourth commandment it is commanded to honor all human authority. 3, 1232. The fourth commandment also understands the obedience of women to their husbands. 3, 1234. The "father" in the fourth commandment is also understood to mean the head of the household, and the children the household servants. 3, 1241 f. The fourth commandment also includes the obedience of the servants, the workmen and day laborers to their masters, wives and masters. 3, 1111. In the fourth commandment, the authorities are reminded that they should show themselves worthy of honor. 3, 1233. The Jews made the fourth commandment powerless by understanding "honor" only from the outward signs of reverence. 3, 1222. The Jews abrogated the fourth commandment by teaching: The sacrifice that is offered by me is profitable for you (Matth. 5, 5.). 3, 1244. In the fourth commandment we Gentiles cannot say the piece: "that you may live long in the land which the Lord your God is giving you. 20, 1857. The common fourth commandment, implanted in all Gentiles, is especially adorned and attracted to the Jews with the land of Canaan. 20, 1857. To fulfill the fifth commandment it is not enough that you are not a murderer; for even if the hand is still, the heart is poisoned from the bottom. 3, 1114. Not only the one who kills with his fist sins against the fifth commandment, but also the one who is angry with his neighbor. 3, 1114. In every man's heart are anger, envy and hatred, therefore all are transgressors of the fifth commandment. 3, 1114. The fifth commandment does not only require that we are not angry with our brother, but also that we have an extremely kind attitude and a very gentle heart toward him. 3, 1285. The Pharisees drew the fifth commandment to the letter, that no one should do against it who did not kill another with his own hand. 3, 1246 f. Without love it is impossible that the fifth commandment will not be broken. 3, 1251. The sixth commandment teaches how to behave against one's neighbor.
The most important thing for a man is to keep his own person, so that he does not desecrate his wife. 2c. 3, 1115. According to their nature, all men are transgressors of the sixth commandment, adulterers and adulteresses. 3, 1115 f. The sin against the sixth commandment is committed by those who favor it, mediate it, do not resist it or give cause for it. 3, 1286 f. Sin against the sixth commandment is also committed by lewd speech. 3, 1297 f. The sixth commandment is not fulfilled spiritually as long as evil desire is still in us. 3, 1292. The sixth commandment is fulfilled by the spirit hating evil desire. 3:1293 The Jews nullified the sixth commandment, as they did all the others, by teaching that only the one who violated it with his deeds was an adulterer. 3, 1284. The seventh commandment concerns the goods of the neighbor. 3, 1117. The seventh commandment teaches how to behave toward one's neighbor's temporal goods, that one neither take nor hinder them, but promote them. 3:1117 There is no sin against the seventh commandment where God's grace and the Holy Spirit dwell. 3, 1118. The fulfillment of the seventh commandment also includes sharing one's own good with one's neighbor. 3, 1321. The fulfillment of the seventh commandment, that one should not harm one's neighbor's goods, cannot be done without love. 3, 1313. A perfect fulfiller of the seventh commandment must be generous out of a pure heart. 3, 1322. The eighth commandment teaches how one should behave toward one's neighbor's temporal honor and good reputation, so that one does not weaken them, but protects and preserves them. 3, 1123. The eighth commandment springs from the three preceding ones. 3, 1123. The eighth commandment is to be understood primarily from the way things are done in court. 3, 1123. The summa of the eighth commandment. 3, 1340 f. In the ninth and tenth commandments, essential and causal impurity is forbidden. 3, 1343. The last two commandments teach how evil our nature is and how we are to be pure from all lusts of the flesh and foreign goods. 3, 1129. The last two commandments cannot be fulfilled by any man, no matter how holy. 3, 1342. The transgressions of the last two commandments are not considered sins in the world. 22, 441. Detailed explanation of the conclusion of the holy ten commandments. 22, 399 p. If a man believes in Christ and fears God and serves his neighbor, he is a living saint and keeps the greatest commandment and does the best work. 13, 2429. Pharisees and Christian scholars, priests, monks and nuns, and all those who deal with the commandments of men, do not know which is the most noble and
570Use - birth. 571
is the greatest commandment. 13, 2416. One may not step out of a divine commandment even through the angels, let alone the pope or any man's reputation. 19, 1620 f. The pope and the monastics do not abrogate a mere letter or tittle of the commandments, but the whole words and the whole commandment 2c. 19, 1608. What the pope commands is to be useful in the sight of God, to make the people pious and blessed, which is only due to divine commands, not to the things that God leaves unchosen. 19, 1377. Secular commandments only see to it that it is well on earth and secular benefit comes from it, but the pope makes 'spiritual benefit' from it, commands fasting, celebrating 2c. 19, 1376 f. We wanted to keep all the commandments of the pope in the free will, which God did not command, where they had a worldly cause and not spiritual causes. 19, 1376. Comparison of the ten commandments of God and the pope. 19, 1162 ff. That the love of God and neighbor is the greatest commandment, we in the papacy have admitted with our mouths, but in principle we have not regarded any commandment worse. 12, 1471. The commandments of the pope brought more money into the kitchen, therefore they were considered the highest commandments, against the clear commandments of God. 12, 1471. The papal theologians say that it was not the intention of the legislator that the commandments should be kept in love. 3, 1260. The fifth commandment, say the papal theologians, refers to the time when one is left alone. 3, 1261.
Usage. Human words and usage of long times may well be retained, but cannot make an article of faith and a necessary custom. 19, 348.
Infirmity. This is our infirmity, which we have from the fall of Adam and original sin, that we do not recognize that the Lord gives and governs everything, but trust in our own strength. 4, 1933. That we may be strong, do excellent works and have no infirmities, cannot come to pass on earth, because we live in the flesh. 12, 625. We are to bear our neighbor's infirmities with a gentle spirit, and we are to take care that we deal with him in such a way that he may be pleased with our gentleness and patience. 12, 1078. If you did not want to suffer evil or infirm people around you, it would be as much as if you did not want to be helpful or useful to anyone in godliness. 12, 27. We are to so position ourselves that each one may please his neighbor, that we may bear his infirmity with patience and litter. 12, 29. There is none of us who would not have his infirmity tolerated and borne with patience.
Therefore, we owe it again to each one. 12, 29.
Birth. He who does not believe in the resurrection of the dead, does not believe and does not see the miracle of birth, that a man is born of a man, an ox is born of a bark: 2, 16. The bodily birth does not make Abraham's children before God. 3, 392. The bodily birth is a temporal, perishable creature, corrupted by sin, not assured of its being for a moment, but ceases and dies. 7, 1635. Both, bodily and spiritual birth should have their special circle. 7, 1638. Those who have become children by the will of the flesh are not children by birth, but by the will of the one who adopts one as a child and makes him heir to his goods. 7, 1641. The birth of blood, however high and noble it may be, does not serve or help us to become children of God through it. 7, 1640. Every child that is born is in complete power of sin, death, the devil, hell and eternal damnation; it is a miserable, pitiful birth. 11, 2022. Where there is not a higher birth, which comes from the Holy Spirit, the fleshly birth is neither efficient nor useful, but it is all damnable. 7, 2380 f. The spiritual birth is when I am born again into a new life through baptism and the Holy Spirit and believe in Christ. 7, 1865. This is the new spiritual birth, by which man is brought to eternal life, if one believes in the Son of Man, who was crucified. 7, 1940 f. The spiritual birth happens through the Word of God, through baptism and faith. 7, 1866. After the spiritual birth you are a child of God and a lord over everything; but after the temporal birth your parents, overlords 2c. are better and more honest than you 2c. 7, 1638. The new birth brings us back what we lost after creation. 7, 1646. To the high honor and glory of becoming God's children we come only by birth from or of God, believing in Jesus Christ 2c. 7, 1646. In God's kingdom, the birth and origin of Abraham or of flesh and blood should not count for anything, but the new birth through faith in Christ. 5, 1001. The new birth, which happens through water, word and spirit, is not seen, but only the words are heard, through which one, if he believes them, becomes a child and heir of God. 5, 241. The spiritual birth does not cancel the obedience of the parents and the authorities, but confirms it. 7, 1638. As long as man stands in the birth of God, he can be tempted, but not overcome, and stands in the birth of the Lord.
572Birthday - thoughts. 573
9, 1521. Let us make every effort to remain in the faith and in the divine birth, so that we are well protected that we cannot sin. 9, 1521. The spiritual birth is solely God's work and sustains forever. 7, 1637. As long as the birth is of God, and as long as the seed of God, the Word, remains in a reborn man, he cannot sin. 9, 1459. The new birth happens through faith in Christ JEsum, not through the law. 9, 464. God's children do not become other than through birth from God, which happens through faith in His name. 18, 1950. The new birth happens in such a way that God lets the word, the gospel, go out and the seed fall into the hearts of men. Where it sticks in the heart, the Holy Spirit makes a new man. 9, 1003. After the new birth one must do works, but with it one does not create the inheritance, because it is there before. 3, 293. The birth from God happens in such a way that a man hears the word of the gospel of Christ, which is preached by the Holy Spirit, and he believes it from his heart. 12, 528. Where the birth from God is true, it is so strong that it overcomes the devil, the world and everything. 12, 532. God has abolished our impure, unholy birth through his holy birth, and has brought the blessing upon us all, that we should be holy and blessed through him. 13, 1126 f. The birth from the Virgin Mary is the birth of a true son and a true child from the womb. 12, 1882. To make the miserable, impure, sinful birth pure, God sent the pure, immaculate birth of the Lord Christ, His only begotten Son. 11, 2022. Christ takes our birth from us to Himself and immerses it in His birth and gives us His so that we become pure and new as if it were our own. 11, 127. The whole gospel becomes only a history when the main article of the eternal birth of Christ is lost. 5, 138. The birth of Christ is of a virgin, whose flesh and blood were purified, so that out of her flesh came pure holy flesh; that is, coming from heaven. 7, 2284.
Birthday. It is common among almost all peoples that they keep the birthday glorious. 1, 1382.
Remembrance. In Scripture, "remembrance" does not mean that one remembers someone, but that one praises him, commends him, has a good cry about him. 5, 61. Christ means by the word: "This do in remembrance of me," as much as Paul means by the word: "Ye shall proclaim the death of the LORD" 2c. 20, 268. In the words: "This do in remembrance of me", remembrance is the
Action of the Word and the Imitation of Christ. 6, 1818. With the words: "Do this in remembrance of me", the Lord Christ wants to say: Pray for me in eight days, in four weeks 2c. also one day, that you may remember me. 13, 307. Nothing enlightens the mind more brightly, nothing inflames the heart more strongly, nothing comforts the sad more sweetly than the remembrance of the suffering of Christ. 4, 1635. The "remembrance" does not justify, but they must first be justified, who are to preach, proclaim and practice the outward remembrance. 20, 268 f. Christ has not instituted his memorial or sacrament out of wrath and disgrace, it shall not be poison to thee; therefore he calls himself "the gracious and merciful Lord". 5, 1082. The remembrance of Christ should be done publicly in the Christian assembly, not in corner masses and special own sacrificial masses. 5, 1073. Whoever despises Christ's memory and does not take comfort in his miracles, should take comfort in the foul plates, the stinking caps 2c. 5, 1081. The remembrance of God's miracles is to publicly praise, preach and confess the same that God has done for us through Christ. 5, 1080. In the Old Testament the remembrance of the name of the Lord was that he had brought them out of Egypt. 6, 318. In the New Testament, the memory and name of the Lord is that he did not spare his own Son, but gave him up for us all. 6, 318. The memory of the Pharisees, of Judas, of Cerinth, of Arius, of Pelagius has perished; they are dead in cause and in name. 4, 2029.
Thoughts. The thoughts of men, however holy they may be, are earthly. 4, 439. Thoughts are duty-free, that is, they are not punished, namely, in a civil way; but God is their judge. 22, 1878. Thoughts are indefinite and inconstant movements of the heart. 4, 439. Before Christ arose and preached, they were vain pious men and holy fathers; but afterward the thoughts of the heart were revealed, that under holiness the greatest husks were hid. 13, 1525. When the soul is occupied with heavy thoughts, sleep, food and digestion are hindered. For if the soul does not revive, the body must repay it. 22, 809. The evil thoughts of the godly are stronger than those of the ungodly, and yet they do not stain, they do not condemn, but the ungodly stain and condemn them. 18, 1191. If you already have evil thoughts, you should therefore not despair; only see that you do not let yourself be taken captive by them. 9, 1032. When faith is there, a hundred evil thoughts come to you.
575
574commemorative - counter defense. 575
Evil thoughts are not the lustful desires, but the harmful efforts, the tricks to deceive the neighbor, to harm him, to cheat him. 7, 258. 7, 258. We must resist impure thoughts, not even approve of them or indulge in them, and at the same time implore help from God through earnest prayer. 5, 767. Those who follow their own thoughts are in truth worshipping idols and devils under the right name of the true God in false conceit. 3, 1411 f. By not following the command of God but their own thoughts, the Israelites brought the idol into the house. 3, 1767.
remember. That means: to remember the Lord, if you cling to him in your heart with constant faith and love him. 3, 1426. Our Lord Jesus Christ does not need you to remember him, but you need it 2c. 13, 306. To remember Christ is to praise, listen, preach, praise, thank and honor his grace and mercy, which he has shown us. 10, 2178. Above all, we Christians should remember that God sent his Son, the Lord Jesus Christ, into the world and crucified him for us. 3, 1823 f. We should believe that we are remembered and accepted when we feel in ourselves as if God had forgotten us and rejected us. 4, 1427.
Poems. Luther says: I confess that I am one of those whom poems move more strongly, delight more, and in whom they stick more firmly than unbound speech 2c. 21b, 2182.
Gedud. In the county of Mansfeld there is an image hewn or carved like a large groove, which is called Gedud. 2, 2031.
Patience. If you want to be a Christian and live rightly in the world, send yourself to patience. 9, 850. The patience of Christians cannot be suppressed, but endures from day to day, from year to year, and so it finally overcomes. 4, 2060. Where one praises God in silence or with patience, that one waits a little while and suffers, he is pleased with that. 5, 625. We should get used to patience in tribulation, so that we do not become impatient and grumble against God, no matter how much and great the tribulation, anguish 2c. 2, 1157. Either died or lived in patience, for this life is a sinful life, full of punishments, plagues, misfortunes, miseries and hardships, therefore faith and patience are necessary. 22, 1239. We should have patience with our weak brothers for a while, carry them and suffer their weak faith. 20, 12. Where something is done against the word, or Christian doctrine and faith and God's honor, there is no way to be silent, much less to bear patience. 19, 1182.
The truth, of which one is aware, cannot exercise patience against stiff-necked and unruly enemies of the truth. 19, 487.
Patience. God helps the patient who expect comfort and help from him, not to be angry or grumble against God, not to make a fuss out of impatience 2c. 9, 1799.
Dangers. Christians are commanded to be steadfast and hopeful in dangers, but when all is well, to fear and not to exalt themselves. 6, 352. Our cause has several times completely escaped certain dangers, so that when we look back, nothing else is before our eyes but nothing but miraculous works. 5, 373.
please. If you do not want to please anyone, do not let anyone please you; if you want to please everyone, let everyone please you, but only if you do not leave God's word. 11, 2039.
Pleasure. We are to stand against our neighbor in such a way that we do not take pleasure in ourselves, but that he may take pleasure in us and better himself. 12, 1078.
Fallen ones. The fallen can at all times obtain forgiveness of sins through Christ, if they are serious about being received back into grace. 9, 1536. Paul teaches how to deal with the fallen, namely that those who stand firm should restore them with a gentle spirit. 9, 730.
pleasing. Whatever may be left undone by the word of God, let it be done, that thou mayest be pleasing to all, and mayest think thyself good in the sight of God. 11, 2039.
Prisoner, one. Luther asks for an airier and lighter prison for a prisoner, a Bohemian, who has now been in an abominable and dirty dungeon for sixteen weeks. 15, 2575 f.
Captivity. Luther's Book of the Babylonian Captivity of the Church. 19, 4. The fact that the book of the Babylonian captivity is forbidden is of no concern to Luther. 21-', 302.
Prison. The prison that imprisons us is the law, sin, death, the devil and hell. 5, 1343.
Present, that. We are to be content with the present, and entrust ourselves into the hand of God, who alone knows and governs the past and the future. 5, 1487.
Resistance. Counter-defense against the bloodhounds cannot be seditious, because the papists start and want to wage war and not keep peace. 16, 1632. Luther raised a concern to the Elector about the counter-defense. 21a, 1586.
576Secret - obedience, the. 577
Mystery. Secrecy is the hidden, secret mind under the outward mind of the stories. 12, 424. The mystery, of which St. Paul says, is manifest and yet secret: manifest, because it is preached publicly; hidden and secret, because the world does not believe it. 8, 1322. These are God's secrets, because life and blessedness are within. 12, 62. God's secrets are the word of Christ, the wisdom of the cross, the gospel, which God revealed in the New Testament; in the Old Testament they were hidden. 12, 1088. A servant of Christ is a steward of the mysteries of God, that is, he should consider himself and be considered to preach nothing but the things that are in Christ. 12, 62. The steward is faithful who acts God's mysteries; therefore pope, bishops, priests are 2c. Christ's servants in name, but in essence they are the devil's servants. 12, 66. The mysteries of the divine majesty, which God has not revealed to us in his word, we should let pass by and not try ourselves on them 2c. 1, 1084. You must not want to know God's secrets, of which he has willed that you should not know them. 4, 471.
obey. To honor the parents, to obey the prince is godly, but nevertheless one must prefer God to them, whom one must obey more. 5, 441. The pope and the emperor should also be subject to the ten commandments and the gospel next to us; one should not be obedient to them. 17, 1373. No one is compelled, but rather forbidden, to be obedient to princes and lords, or to keep oaths to his soul's damnation, that is, against God and right. 17, 1445.
obedient. We should learn to be obedient to God, and gladly suffer his counsel and will over us, with certain confidence and hope of a glorious salvation. 1, 827. He who hears the gospel and God's word and believes it, is an obedient son of God; therefore, what is not God's word, trample underfoot. 9, 1149.
Obedience. We have no more such examples of obedience as Isaac's, except the example of the Lord Christ. 1, 1512. A slow obedience is no obedience. 1, 1503. God is hostile to slow and tardy obedience, but he loves the willing and ready. 1, 1263. Right obedience is when you do not do what you have chosen, commanded or imposed on yourself, but what God has commanded you through his word. 1, 761. Right obedience is when you hear and follow the word of God that is spoken to you. 1, 767. The obedience which God
The obedience of faith is to hear and teach his word, to believe it and to keep it. 2c. 22, 122. When an authority summons its citizens to war to keep peace and resist violence, this is obedience to God. 1, 763. When children do what their parents command, this is obedience not only to men, but also to God, who has commanded them to be obedient to their parents. 1, 762. Such works, which are called obedience of parents, are sanctified and given through the little child Jesus. 13, 1593. The obedience that is done to the devil is superstition, that man departs from the right faith, adheres to devil's lies and human doctrine 2c. 22, 122 f. Obedience to God is the obedience of faith and good works; obedience to the devil is from unbelief to evil works and superstition. 22, 771. Since God demands above all things that one obey His voice, it is obvious that there is idolatry where this obedience is not. 14, 992. God delights in obedience and also gives happiness to it, whether he postpones it for a while and tries us whether we also want to hold on to his command. 13, 761. The fruit of faith follows, that by the help of the Holy Spirit we begin to be godly and to obey God; but this is still imperfect. 13, 771. Obedience to God and His word is, even in low estate, a greater adornment than all the ornaments of the world. 13, 876. This is the ministry and work of the Holy Spirit, that He raises up in us a new, right and heartfelt obedience to God, and that we resist sin. 13, 639. He who believes the gospel and God's word is an obedient son of God. Obedience is called faith in Scripture. 9, 989. Because the Holy Spirit works the new obedience in us, no merit can be derived from it to propitiate God and atone for our sins. 5, 557. Although the obedience that believers render is imperfect, it is nevertheless pleasing to God, because we do everything in faith in the Son of God. 5, 178. The evangelical obedience, by which we are all subject to one another, we pledge in baptism, and it cannot be pledged again. 19, 1623. Evangelical obedience is free and of one's own free will against him who is not a superior by any right, only because God has willed it so. 19, 1623. Evangelical obedience requires that one be benevolent even against the adversary and yield in everything and always. 19, 1623. The obedience of a child, a spouse, a servant, a prisoner is better and more perfect.
578Obedience , the - Spirit, the Holy. 579
than that of a monk. 19, 1625. What the papists say about the commandments and obedience of the church is all of the kind that Paul speaks of: it is false doctrine and glibness. 12, 58. In spiritual law, the obedience of the church is praised and called the queen of all virtues, without which the other virtues are nothing. 19, 1146. The pope exalts obedience to him not only above the obedience of parents, but also of kings and princes, yes, above and against God's obedience itself. Many thousands of people have sunk to hell in obedience to the pope, who thought they were leading the right road to heaven. 1, 765. The pope has filled the world with satanic obedience, because he has not commanded what God has commanded, but what he himself has invented. 1, 765. The pope teaches that the children's obedience to their parents must give way to his wanton presumption, according to his desire and pleasure. 19, 1157. The monk's obedience is an obedience against the devil, that is, such an obedience that has no commandment of God. 1, 764. The monkish obedience and their poverty are new invented words, about and against the use of all languages. 19, 1625. The monks call obedience, which is more correctly a disobedience, both spiritually and physically, when it is held against the gospel. 19, 1625. The monastics, by their obedience, want to be special above the gospel, above others, and only brides of the divine majesty. 19, 1625. He who vows obedience vows obedience only to a superior, and not in general, according to the rule, and therefore cannot comply with evangelical obedience. 19, 1623. The monks have turned away from the obedience of the parents, the secular authorities 2c. and from the service that one neighbor owes to the other, the sick, the poor 2c. 19, 1867. The monks make a council out of obedience, arrogate it to themselves alone, and deny that it is a commandment of God. 19, 1623. If it were not for this ungodly and predatory opinion in monastic obedience that it is a council, it could neither be praised nor kept. 19, 1625. There is no obedience in the whole world less and more scanty, more contrary even to the Gospel, than that of the monks. 19, 1624. The monks pledge obedience to ungodly opinions, in which they consider it more perfect and greater than true and evangelical obedience. 19, 1625. The obedience of the monks is a hypocrisy and a lie, because they vow to be obedient to only one person, as abbot or prior, and no further than their rule contains. 19, 1867.
Monks want to prove perfection with their unnecessary obedience to their prior, higher than God's commandment, and sell their other obedience to others. 19, 1867. When a monk vows his obedience, he vows vain disobedience to all stands in the world, ordered by God, and thereby becomes Junker 2c. 19, 1870. The vow of obedience takes the monks completely out of the general humility, which is taught in the Gospel, and makes them subjects only to their superiors, according to the rule of the order. 19, 1523. The monks pledge obedience to their superiors according to the rule of their order and thereby fail to obey the Gospel. 19, 1524. Obedience and love have been taken away by the monks from the public and forced into their corner. 19, 1588. If we want to progress from the imperfect to the perfect, we must move from monastic obedience to obedience to the parents, Lords 2c. 19, 1626.
Horniness. Horniness is what is done with outward gestures or words, so that one gives evil signs when one does not do the work. 9, 1085.
Spirit, the Holy One. The Holy Spirit is true, eternal God, with the Father and the Son in one being. 22, 354. The Holy Spirit is essentially God, and has his being from the Father; not created nor made, but both proceeding from the Father, and also sent by Christ. 8, 605. The Scripture teaches of the third person, the Holy Spirit, that he is God's Spirit and proceeds from the Father; that is, he has the essence from the Father 2c. 13, 676. In the divine essence, the Holy Spirit is truly God with Christ and the Father, and has its divine essence from the Father and Christ. 8, 687. The Holy Spirit takes what is His, namely the divine essence in eternity, not only from the Father, but also from Christ. 8, 687. That the Lord Christ says of the Holy Spirit that He goes forth from the Father is so much to say that His going forth is without beginning and eternal. 13, 674. The Holy Spirit is not born, like the Son, but proceeds at the same time from the Father and the Son, from whom He has His divinity from eternity. 3, 671. The Holy Spirit has the same divine nature and majesty that the Father and the Son have. 7, 1540 f. The Holy Spirit is sent and poured out by the Son as well as by the Father, without the Son having everything from the Father, and not the Father from the Son. 13, 2067. The Nicene Symbolum teaches that it is the Holy Spirit who gives life and who is worshipped and honored with the Father and the Son at the same time. 13, 2694. 13, 2694. By the example of the Church
580Spirit , the Heiliae. 581
we are asked to invoke the Holy Spirit Himself. 6, 1583 f. It makes no difference whether you call upon the Father or the Son for the Holy Spirit, for the Spirit proceeds from the Father and the Son. 6, 1583. In the saying: "Go and teach all nations" 2c. Christ also gives the deity to the Holy Spirit, since I must trust or believe no one but God alone. 11, 1151.' "The Holy Spirit was not yet there", that is, he was not yet in his office, there was still the old preaching and the law. 8, 90. In the first church, the Holy Spirit descended on the believers in a visible form, testifying that those who heard the word of faith would be counted righteous before God. 9, 273. This is the actual work and ministry of the Holy Spirit, that He reveals and glorifies Christ, preaches and gives testimony of Him. 8, 89. The characteristic of the Holy Spirit is that He proceeds both from the Father and from the Son, therefore He is also called both the Spirit of the Father and of the Son. 2c. 12, 655. The Holy Spirit is such a spirit that confirms the truth in the heart and makes it certain. 8, 670. Through the Holy Spirit alone we can believe that we are eternal heirs of God in heaven, alive and blessed, even though we still have sin and death in us. 8, 672 f. God does all things through the Holy Spirit, that he may be the one who accomplishes them. 3, 803. The Holy Spirit is the bond that holds all creatures. 3, 30. The Holy Spirit is our helper, our advocate, our comforter, who, when our conscience accuses us before God, takes us into protection and comforts us. 8, 1634. The Holy Spirit is eternal, almighty God; to Him the Lord gives the special name that He calls Him a Comforter. 13, 2038. The Holy Spirit testifies of Christ and not of another; apart from this testimony of the Holy Spirit of Christ there is no certain, constant comfort. 13, 2042. If the Holy Spirit is to comfort, he should do nothing else but testify of Christ and form him in the hearts. 13, 2045. The Holy Spirit does not want to work in any other way than through the oral word, even though its effect is inwardly in the heart. 13, 2044. This is the way of the Holy Spirit, that he first begins sharp and hard and then becomes friendly and sweet; just the opposite is the way of the devil. 14, 1777. The sending of the Holy Spirit into the hearts of believers takes place without visible form through the Word, by which we become different and new people. 2c. 9, 493. The Holy Spirit comes with the preached word, cleanses the hearts through faith, and brings spiritual
The Holy Spirit is with Christianity and makes it holy, namely through the Word and Sacrament, by which he works faith and the knowledge of Christ. 8, 455. Where the Holy Spirit is not received, there remains an unclean spirit, that is, one who despises God and seeks his own glory. 9, 755. If God does not pour out or give the Holy Spirit into the heart, the devil rules according to all his will. 3, 820. Where the Spirit is, he renews people, creates new emotions in them, that is, he makes humble, gentle, patient people out of people who are stingy, angry, spiteful. 9, 718. Where the Holy Spirit does not model the evangelical promise to the heart, man considers God to be a devil, executioner and stickmaster. 3, 1008. The Holy Spirit is called the pleasure of God the Father, as the Word is His eternal counsel. 3, 30. The Holy Spirit is also called a spirit of truth, against all lies and false spirits. 8, 599. The Holy Spirit gives our conscience a good testimony and confidence in God's mercy by excusing, reducing 2c. 8, 1634. The Holy Spirit makes us sure and certain of the truth, so that we may not doubt this or that thing concerning our blessedness, but may be certain of the matter. 8, 599 f. The Holy Spirit awakens our hearts through faith, so that they do not give themselves over as servants to sin, but rule over it and put the flesh to death. 6, 1604. If Christ did not sit at the right hand of God and pour out His Spirit daily, the Christian faith could not stand. 13, 2069. The Holy Spirit makes us doctors and masters, who can conclude with certainty what is right or wrong doctrine in Christianity. 8, 600. Christ gave the Holy Spirit to the apostles and the church, so that he himself would speak in us and not we ourselves. 4, 401. It is the Holy Spirit alone who heals hearts corrupted by sin. 6, 1586. The Holy Spirit is called the Spirit of grace, because He makes hearts certain of the forgiveness of sins through Christ. 6, 1580. The Holy Spirit works so that in the midst of feeling evil, our courage does not fall away, but we comfort and lift ourselves up through prayer. 6, 1579. Only through the gift of the Holy Spirit can the sinner believe that God is merciful to him, not by free will or his own strength. 5, 502. When a person is without the Holy Spirit, their hearts either harden in their sins or they despair. 5, 502. Without the Holy Spirit there is no holy church, and without the holy church there is no forgiveness of sins.
582Spirit , the saint. 583
19, 846 f. The Holy Spirit must give that the gospel be preached; he is also the scribe who presses it into our hearts that I may believe it. 7, 1862. In Scripture and in the Nicene Creed, the Holy Spirit is credited with God's outward work on man, as he speaks, baptizes and rules with us bodily through the prophets, apostles and ministers. 3, 1891. To understand the Scriptures correctly, the Spirit of Christ belongs to it. Without the spirit of Christ, no man on earth knows either what God is, that is, how to honor and thank him, or what his neighbor is. 11, 1564 f. To those who have the spirit of Christ, by which they kill the business of the flesh, God does not impute their sin. 9, 1539. The "joyful spirit" means steadfastness or an undaunted courage that does not fear the world, not the devil, yes, not even death. 5, 581. A "certain spirit," that is, a certain and undoubted faith that does not wander in opinions. 5, 577. The spirit of God and glory is such a spirit that makes us glorious. 9, 1094. The Spirit of grace straightens the frightened hearts that feel their sin and God's disgrace by the comfort and promise of eternal grace and mercy. 8, 725. Where the spirit of grace is, that makes that we also can and may pray, yes, must begin to pray. 8, 361. This is the Spirit of grace, who punishes sin and teaches of the forgiveness of sins, who punishes and condemns idolatry, and teaches of the right worship of God 2c. 1, 456. When the spirit of grace is taken away, the spirit of prayer is also taken away, for that he should pray who has not the word is impossible. 1, 456. God's spirit, which is a spirit of glory, makes you glorious, not before the world, but before God. 9, 1268. For the gift that the heart may not doubt the mercy of God, the creating and the giving of the new spirit is necessary. 5, 578. The ministry or preaching of the Holy Spirit is that he transfigures Christ as the eternal Son of the Father, eternally born of Him 2c. 8, 687. The Holy Spirit directs his ministry through the word of the Gospel. 6, 1586. The ministry of the Holy Spirit does not mean that everything is already established, but that it works more and more from day to day as long as we live. 11, 1031. If the Holy Spirit does not punish, this is the highest disgrace and punishment. 3, 140. This is the ministry and work of the Holy Spirit, that He reveals through the gospel how great and glorious things God has done for us through Christ. 8, 754. The Holy Spirit does not have the office,
That he should change the baptism, gospel and sacrament, but only Christ's word, Christ's order and commandment he should handle 2c. 8, 461. The Holy Spirit describes the events briefly, but uses many words in exhortation and preaching to awaken the hearts. 6, 456. The Holy Spirit comes in none other than the name of Christ, and teaches nothing other than what the Lord Christ has said. 8, 465. To have the Holy Spirit is to be a Christian, to love God's word, to hear it gladly, to live by it and to keep a good conscience. 13, 1061. Where the Holy Spirit is not, the heart remains unclean and in sin. Therefore, although the outward works of the law follow, it is only hypocrisy. 13, 859. The Holy Spirit makes all Christians certain that they have a gracious God and that they can also help others through prayer. 8, 361. Those who are without the Holy Spirit tremble in dangers, complain and fear; they see nowhere where they can find rest. 6, 1579, Through the Holy Spirit, whom Christ has purchased for us, we are righteous, true and good in heart, and set in eternal life. 3, 130. From the Spirit and faith come the mortification of the flesh and good works, but not vice versa. 3, 1535. It is not enough that signs are shown and the word is taught, if there is not also the spirit within that teaches. 3, 1607. Without the Holy Spirit we would not long baptize, nor preach, nor keep the name of Christ; the devil would have taken it all away and destroyed it in one hour. 8, 673. Christ makes the Holy Spirit a preacher, so that one would not gape up to heaven after him, and separate from the oral word r^er preaching. 8, 676. The Holy Spirit teaches how we may keep faith in Christ, tread the devil, sins and death underfoot, bear and overcome the wrath of the world 2c. 8, 675. The Holy Spirit has nothing to do with what belongs to the temporal life, such as making laws, how to eat and drink, how to become a monk or nun 2c., but how to witness to God's children 2c. 8, 674. The Holy Spirit does not speak of Himself, but of what He will hear, and so He alone will preach about Christ, so that people will believe in Him. 8, 677. The preaching of the Holy Spirit in Christianity is based on the foundation, which is Christ. 8, 686. That I believe in Christ and know Him, that I understand and need the Word and Sacrament, I have not from my own head, but through the Holy Spirit. 8, 456. The Holy Spirit is not given to instill or teach us anything apart from Christ.
585
584Spirit , the saint. 585
but to teach and remind us of all things in Christ. 16, 2249. The Holy Spirit is only given in, with and through faith in Jesus Christ. 14, 97. The Holy Spirit does not work without the word or before the word, but comes with and through the word, and does not go further than the word goes. 11, 1073. In order that one might know where to look for or meet the Holy Spirit, God has so ordained that the Holy Spirit should be manifest in the Word and Sacrament 2c. 11, 1174. If you want to receive the gift of the Holy Spirit, you must first of all ask the Father in the name of Jesus for such a gift and diligently keep to the Word. 13, 641. This is the Holy Spirit's rule on earth, so that people become certain of the gospel in their hearts and willingly suffer for it. 10, 991. Besides the fact that Christ suffered for us and the word of the gospel is preached to us, the Holy Spirit also writes it into the heart. 10, 992. The Holy Spirit comes and pours into the heart, making a different person who now loves God and gladly does what He wants. 12, 621. The Holy Spirit is not to be taken for a lawgiver, but for the one who preaches the gospel of Christ into the heart and sets a man free, so that no letter remains there, or remains only because of preaching. 12, 623. The ministry of the Holy Spirit is to give the treasure, Christ, and all that he has given to us and preached through the gospel, into your heart, that it may be your own. 12, 623. The Holy Spirit changes the heart and makes a man new by proclaiming and preaching about the Lord Jesus Christ. 12, 622. The Holy Spirit brings Christ into the heart and teaches it to know, ignites it and makes it courageous through faith in Him. 12, 885. If not only the mouth preaches the gospel, but the Holy Spirit puts it into the heart, man does everything. 3, 804. Up to now, the Holy Spirit has been preached in such a way that he alone does and enters into what the concilio decides and what the pope commands in the spiritless law. 12, 621. Spirit means what God creates in us above nature and human ability, namely spiritual knowledge, light, understanding, which He reveals to us, through which we know God. 11, 1171. One should not seek the spirit higher or differently than in Christ's words, which proceed from the mouth of man and are preached. 7, 2391. Keep to Christ's speeches and words; if you grasp them, you have the Spirit. 7, 2390. Christ says what spirit is, says: "My words", so that we may beware of assassin preachers who boast of the spirit. 7, 2390. spirit is everything that comes through
The Holy Spirit works in us; flesh is everything that takes place in us according to the flesh, without the Spirit. 9, 289. In the Holy Scriptures, "spirit" is called that which is of the Holy Spirit, and "flesh" is called that which is born of the flesh. 7, 2376. That which is not flesh but above flesh is called spirit. 7, 2381. The Holy Spirit is given in a twofold way: first hidden, then revealed, as it was given to Cornelius and Apollo. 9, 1487. It is very useful for the godly to know that they have the Holy Spirit. 9, 496. The Holy Spirit actually does his work in those who are violently frightened and have come close to the gates of death. 9, 504. Insofar as we fight against the flesh in the spirit, we are also outwardly righteous, although this righteousness does not make us pleasing before God. 9, 686. Let every man walk in his profession in the spirit, and not perform not only unchastity, but also other works of the flesh. 9, 683. The commandment to walk in the spirit does not only apply to hermits and monks, but to all the godly, even though they do not live in unchastity. 9, 683. Not only neither the monks nor the sinners in the world, but the whole Christian church and all the godly are admonished to walk in the spirit. 2c. 9, 683. Spirit is when we sincerely confess Christ as the only Savior, not only piecemeal, but whole and everywhere, not only with the mouth, but also with the heart. 9, 1489. Confessing the faith, enduring the hatred of the world, exile and death, these are all testimonies of the spirit. 9, 1488. The spirit cannot be with us in any other way than in bodily things, but in the word, water and Christ's body, and in his saints on earth. 20, 839. "Spirit" is a person who lives and works inwardly and outwardly, which serves the spirit and future life. 14, 101. "My spirit", that is, my inwardness, my whole knowledge, so that I may know God. 13, 1223. 2743. The spirit is the highest, deepest, noblest part of man, so that he is able to comprehend incomprehensible, invisible, eternal things. 7, 1381. The spirit led Abram so that he did the battle as a Christian. 3, 246. It is certainly not the Holy Spirit, what someone thinks of himself or thinks good, and teaches apart from and beside Christ, but of the lying spirit, the devil. 8, 677. Christ describes the Holy Spirit as a teacher, who teaches and proclaims his word, not what the papists want. 8, 463. The Spirit teaches that God has not commanded us to use him with our worship, masses and spiritual
586Spirit of blasphemy - Geistgenofsen. 587
Worship life. 3, 213. From David's words: "Do not take your Holy Spirit from me", it does not follow that the Holy Spirit was still in him when he committed adultery. 2c. 10, 1710. If a man gets to the point that he does not want to hear or see anything, but also defends his blasphemy and wickedness, he sins against the Holy Spirit; he cannot be helped. 10, 1205. Where Christ comes to light in his ministry, preaching and marveling that people see the bright truth and yet blaspheme against it, the Holy Spirit is reviled. 10, 1207. Whoever would hold the sayings of the Holy Spirit in the New Testament against the text of Moses Cap. 1, 2. and 31. would have great light, air and joy. 11, 158.
Spirit of blasphemy. Instruction on how pastors should raise up and strengthen those who are challenged with the spirit of blasphemy. 2, 784. Luther himself saw some, especially women, who actually complained that they were damned, because they were plagued by Satan with the spirit of blasphemy. 2, 783.
Spirits. There are different kinds of spirits, just as there are different kinds of people. 7, 331. Thou shalt freely and cheerfully cast to the winds all talk of spirits and not be afraid of them, and they will leave thee in peace. 11, 316. If you consider the walking spirits all suspicious, you sin nothing; but if you consider one righteous, you are already in danger of error. 11, 316. The Scripture does not say, nor does it have an example, that the spirits of dead people are souls and should walk among the people and seek help. 11, 689. One should not believe the ghost of the wandering spirits under the names of the souls, because the Scripture says nothing about it, and one should not ask the dead anything. 11, 690. Everyone thought that if 'the devil let himself be seen and heard as a ghost, they were human souls who desired to have mass said for them, so that they would be delivered from purgatory. 13, 1913. The spirits that go around saying that they should be blessed or damned are not human souls. 19, 1134. Such spirits, through which the devil lets himself be seen and heard, are not to be taken for human souls, as has been done so far, thereby greatly promoting the papal mass. 13, 529. 1913. It is certainly the devil's business what kind of spirits are around, which rumble, cry, complain or seek help 2c. 19, 1134. It is certainly the devil's ghost that some spirits let themselves be summoned, and ask for so and so many masses, such and such pilgrimage 2c. 11, 1207.
It cannot be good spirits that want to tell us about the life and nature of the dead. 19, 1139. From the words of the disciples we have that it is not new to see spirits, for he himself, the Lord, does not deny it, as if the spirits should not let themselves be seen. 13, 528. 1912. From Pabst's scribes, also from Gregory and other old teachers, we have testimony that they did not consider the spirits as ghosts of devils, but as believing souls. 13, 529 f. With the appearance of the spirits one received purgatory, through purgatory one received the merit of one's own and others' good works, as if they benefited the deceased. 13, 530. I do not understand the dark saying that Christ "preached to the spirits in prison," nor can I interpret it, nor has anyone interpreted it yet. 9, 1077. Even in individual men, the individual vices have their certain spirits, especially that spirit with whose vice the man is afflicted. 7, 333. The spirit of Italy is a spirit of pride, the spirit of Germany is a spirit of gluttony and drunkenness, the spirit of Greece is a spirit of lies and recklessness, the spirit of France is a spirit of fornication and disloyalty 2c. 7, 333. The disciples and the Lord Himself speak of spirits that are evil spirits and therefore appear to frighten and make people fearful. 13, 531. We should bless ourselves every day and sincerely call upon God for protection against evil spirits, so that they do not harm us or poison us with pestilence or anything else 2c. 13, 530. 1914. Many evil spirits are in the forests, in the waters, in marshy and desolate places, so that they do not harm people; others are in dense clouds and stir up storms 2c. 22, 698. The evil spirits are not only clever, sharp and cunning, but also poisonous, wicked and bitter, so that all their thoughts and minds are set on doing harm. 9, 840. The evil spirits mostly seek to do harm and suffering to the pious and poor, innocent Christians. 9, 840. That is the evil spirits' pleasure and joy, wherever they can, to cause evil, strife and unhappiness, and to take away our wife, child, body, life and health. 2c. 9, 840. An evil spirit can disguise itself in the form of majesty; it cannot disguise itself in the form of the cross, for in this it is overcome 2c. 6, 247. 6, 247. The evil spirits are not yet cast into hell and damnation, but are only bound to it with chains, that is, they have their judgment that they shall enter. 9, 843.
Spirit comrades. Spirit comrades are those who see the devil in a mirror, picture, stick, sword, glass, crystal, finger, nail, rod, circle 2c.
588clergy - clergymen, the. 589
and want to see secret treasures there 2c. 11, 319.
spiritual. By spiritual things are understood those gifts of God which never eye has seen, never ear heard, and which have not entered into any man's heart. 12, 1948. Spiritual is nothing else than what happens in and through us by the spirit and faith. 20, 836. Spiritual is and means what comes from the Holy Spirit, no matter how bodily, outward, visible it may be. 20, 844. Nothing can be so bodily, carnal or external, it becomes spiritual where it is in the spirit and faith. 20, 836. It is not called spiritual eating 2c., if that which one eats, drinks 2c., is spirit, or a spiritual being, but it must be enjoyed by us spiritually. 20, 833. No ungodly person can spiritually eat Christ's flesh or drink His blood, that is, believe as he can in the Lord's Supper, and without all faith receive the body and blood of Christ verbally. 20, 1680. The fanciers have the spirit of fraud, think that there is nothing spiritual where there is something corporeal, pretending that flesh is of no use 2c. 20, 839. Spiritual goods are only those goods that cannot be seen with the eyes, such as forgiveness of sins, righteousness that is valid before God, eternal life and blessedness. 13, 1613. If any state is to be called spiritual, there must be faith in the heart, which is spirit, and makes everything spiritual that is in man, both inwardly and outwardly. 8, 1041. To be spiritual is to be a child of the Holy Spirit and to have the Holy Spirit. 8, 1634. Only those who are redeemed from sins by Christ's wounds and live holy lives should be called spiritual; but this name has only been given to the pope's platelets and pokers. 12, 563. If a man is to go to heaven, he must be born of the spirit and become completely spiritual, even in body and soul. 8, 1247. In the sight of God, no one is spiritual except the faithful, almost all of whom are laymen, and among the clergy there is hardly anyone. 12, 77. A spiritual man is the whole man, as long as his mind is focused on what is God's; a carnal man is the whole man, as long as his mind is focused on his own. 8, 1609. You can recognize a spiritual man by his behavior against the sin of another; he is careful to bring him help, not to heap shame on him. 8, 1634. Spiritual people recognize that it is not in their power to keep the law and ask God for his mercy. 3, 1608. The word "spiritual" is applied to the temporal goods that are in Christendom, and the same goods are called spiritual or church goods.
18, 1019. Spiritual things are in our time: wealth, tyranny, court, the prayers that are babbled without understanding, clothes and places that are raised by the teachings of men. 8, 1512. The bishops and clergy have become secular lords, ruling land and people, but nevertheless they have called their dominion and goods spiritual goods. 13, 1613. The papists call "spiritual goods" annual incomes, interests, houses, cities and lands, which are most secular. 1, 1620. The whole ecclesiastical regime is basically nothing else than money, money, money; all things are directed to carry money. 19, 690. The spiritual state has long been more miserly than avarice itself. 5, 688] He who wants to be blessed through the spiritual state has made himself an idol. 3, 212. Some of the clergy keep open taverns, set up dice, ball and card games at church festivals, and profit from them. 15, 2180. It is a perverse sacrilege that the papists present their estates as spiritual, in which there cannot be a drop of faith by nature and by the nature of the estate. 8, 1043. No one becomes spiritual unless he knows that he will be provided for in body all his life, and the majority also seeks this in monasteries and the priesthood. 8, 1042. St. Peter makes no distinction between the spiritual and secular persons, as they have so far called themselves spiritual, the common Christians secular. 9, 1172.
Clergy, the. The pope divides the priestly people of Christ into clerics and laymen. He calls the clerics his clergy, whom he makes spiritual by adorning them and smearing them with oils. 19, 1145. The difference between the clergy and the laity is only in the office, not in the law. 6, 483. The pope frees the entire clergy, or the clergy, and exempts them from all common complaints and man's work, so that they live in idleness. 18, 1556. Either only the clergy are the sheep of Christ, which are commanded to Peter, or the clergy are subject to the emperor together with the laity. 18, 786. The papal clergy have not served God, but have blasphemed most shamefully. 3, 492. The greatest part of the pope's clergy are ventral servants, they call our doctrine devil's lies and heresy. 13, 92. Spiritual lords are now princes and kings who do not wait to preach and pray, nor do they distribute temporal goods for the poor, but kill them for their own glory. 12, 336. The papal clergy have left standing what they did not want to carry money for, so that even their
59 " Clergy, the - Avarice. 591
The papist clergy feast on the world's goods and yet preach no word of God. 3, 258. 3, 258. The clergy persecute those who preach God's word and punish their lives, and ridicule those who proclaim God's judgment on them. 9, 1374 f. The pope has made laws that the clergy may not be sued, judged, judged or punished before secular authorities. 18, 1556. One may not resist the papist clergy, one may not summon them to court, for they are spiritual, exempt and exempted. 18, 1537. If the clergy sins or does wrong, no one may accuse, sue or punish them, except the pope 2c. 18, 1556. If someone wanted to punish the clergy for their shameful deeds, he would immediately be accused of violating papal liberty and violating majesty. 18, 1556. The papist clergy have toiled with great sanctity, and there is no more stupid, despondent people than they. 3, 1009. The clergy only preach: run hither and thither, become a monk and a priest, endow churches, masses 2c., and thus lead the people from the faith to their works. 9, 1381. The papist clergy are not afraid to command the laity anything they want, to demand by force, to threaten, to drive and to oppress. 19, 113. The clergy sell their masses, vigils, prayers, fasts and good works, lead the people to heaven through their great spirituality. 19, 691. The clergy have hitherto sold their masses and services as the best works, promising the people God's grace and eternal life through them. 14, 1927. The papal clergy acts wickedly, vexatiously and criminally with murder and death, treason, arson, thievery, counterfeiting of the coin and in other ways. 15, 2159. What the clergy in the papacy, who are forbidden to marry, do and how well they conduct themselves in the church, is seen and known by all the world. 2c. 18, 1532. The clergy, on the other hand, keep house with lewd persons, against the canons. 16, 1364. If the clergy keep whores with them and have children, they must give money to their bishop from each child. 9, 1375. The papal clergy induce pious women and virgins to sin and disgrace, partly in confession, and forcibly withhold them from their husbands and boyfriends. 15, 2159. The papist clergy still drive away with all scourge one who dares to complain that his wife or daughter has been violated. 18, 1537. The Pope, the most holy adversary of Christ, decrees that
the clergy may take usury and rob and defraud the people. 18, 1556. All that this people of the clergy practice and do is pure avarice, and must be considered money enough. 9, 1380 f. The clergy snatch everything they can for themselves, under the pretense that what is given to them is given to God. 9, 1375. The papist clergy sat securely and lived so shamefully that the whole world had to despise them; but God got behind them. 5, 1133.
scourge. The hot-tempered spirits do wrong to scourge and beat themselves, or to strangle themselves and thereby earn heaven. 9, 1074. 1241.
Avarice. Since God commanded that one should have no other god, it is obvious that avarice is a servitude of the idols in which one trusts. 4, 917. Ungodliness and avarice are always with each other. 4, 1440. There is no vice that deceives people more and does more harm to the gospel and its fruits than avarice. 7, 543. Stinginess is the epitome of all shame and vice, and a stingy person is one who does not grant anything good to God or to himself. 2, 614. Men are so changed by avarice that they retain nothing human about them, but even become blocks and idols. 2, 597. If preachers fall into avarice, the gospel will not be palatable to them, but they will preach what people like to hear and wear money. 7, 543. He who wants to be a faithful pastor and preacher, as well as a diligent listener, who is serious about God's word, should learn to avoid the vice called avarice. 13, 2282. There is no other vice that hinders the gospel more and harms Christians more than avarice. 13, 870. We see from daily experience what a shameful vice avarice is and what harm it does, especially in high offices and classes, spiritual and secular. 11, 1319. The Lord set the likeness of the rich man and poor Lazarus against the Pharisees, because they were stingy. He wanted to punish their stinginess. 13, 2126 f. Avarice is such a thing that turns a man away from faith and the right worship of God, so that he does not seek God, God's word and heavenly goods. 12, 519 f. Avarice is such a harmful plague that possesses man to such an extent that he cannot do anything good or useful in his office or position 2c. 11, 1318. Once avarice takes root, it brings a hundredfold worries every day to obtain more goods and money. 11, 1318. Now, when avarice has gathered much, he has no less trouble and worry how to preserve and distribute it.
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dige 2c. 11, 1319. All the world is full of avarice and runs to hell, although no one wants to recognize his avarice. 13, 2130. Avarice knows how to adorn itself in such a way that no worldly authority, even no preacher, can rebuke and punish it, unless it goes out grossly with robbery and stealing. 12, 520. There is no vice that can so adorn itself and make such a beautiful cover as avarice, that it must not be called avarice, but be seen and praised as if one were an enemy of vice. 7, 545. Squire avarice is such a merry guest, who lets no one rest; he seeks, drives and hunts without ceasing, that he does not have to enjoy an hour of the good. 7, 361. The Roman court's avarice is the most insolent of all; if money is given, "canones and everything" are on sale; if not, it is a reserved case. 18, 1399.
stingy. He who falls from the gospel must be so possessed by the devil that he cannot be stingy enough; he who has the gospel in his heart becomes mild. 7, 551.
Miser. This I know for certain, that you miser will no more take your mammon down with you into hell than the rich man 2c. 13, 2132. 13, 2132. Where there are miserly men, there is a common ruin of the fellowship that men have among themselves, and they are a pestilence of human society. 2, 598.
stingy. The world, God be lamented, has come to the point today that they are all pious, and no one is stingy anymore. 13, 2128.
Miser, the. Christ wanted to model the example of the divine judgment and sentence on the miser, which was passed on the rich man to frighten them 2c. 13, 2127. 13, 2127. As a miser takes care of money, so we should also take care of eternity with seriousness. 13, 810. All other sins need it to get around and let it serve their lust, but the miser, the unholy idolater, is the servant of his good and serves it as his god. 12, 457. The miser is neither useful to himself nor to other people. 5, 1447.
Money. To count money out of an empty bag, to bake bread out of the clouds, this alone is the art of our Lord God, and yet he does it daily. 4, 1433. It is not forbidden to have money and goods, for we cannot do without them; but we should not serve the goods. 11, 1619. In former times, the monks boasted much about contempt of the world, did not want to attack money, as if it were against God to use wealth, money and goods. 22, 184 f. The miser who has money must not touch it, nor use it for pleasure, lest he anger his God. 11, 1633. It is a great grace and Christian good deed,
that one can help build churches and schools with his money. 7, 2133. Nowadays, the peasants bury their money in their nonsense and in the strangest ways, and much money that is buried in this way is lost. 2, 1597. Julius Caesar used the money in the treasury at Rome to the ruin of the city. 5, 1471. It is impossible that he who loves money and goods and is attached to them should not hate God. 11, 1615. To advertise one's skill, one should not borrow money; to advertise and win skill, we should not sell, for it is uncertain. 22, 232. money is a barren commodity, do not carry and hedge money again, therefore the present dealings with money are unjust 2c. 22, 238. The merchants put the money on a common and unnamed ground; thereby they give to the nature and kind of money what is only its luck and chance. 10, 848. God wants your heart to put all your trust in his goodness; then he wants you to love your neighbor and help him with your money and goods. 13, 1277. He who has money and goods is brave; he who has great friends is defiant; he who has power and strength is bold. He who has none of these is stupid and despondent, meek and sorrowful. 3, 1782.
Taking money. The poor people are burdened with money for the sacraments, funerals, masses and many other things. 15, 2178.
Fine. A fine is not a punishment, people do not respect it much; but the punishment of disgrace, or corporal punishment, or capital punishment, these are the real punishments. 22, 1820.
Opportunity. Wise people have painted the opportunity bare at the back, since, once it has passed, it cannot be withdrawn. 1, 1262. In 1532, our emperor had a good opportunity to attack the Turks splendidly, namely before Vienna; now we are looking in vain for another opportunity. 2, 98.
Scholarship. Scholarship, wisdom and the scribes shall rule the world. 22, 1562.
Scholars. God wants scholars to preach, who are equipped in the Scriptures and can practice chivalry, and yet should not rely on their art and wisdom. 9, 917. Scholarly people, such as Origen, Jerome, have not clearly indicated how far Moses serves us. 3, 17. The devil does not arm himself with bad people, but with scholars who have courage and a head, for he would gladly oblige. 9, 921.
Letter of safe conduct. Luther asks Spalatin to send him a written notice from the Elector that he will be denied a letter of safe conduct to travel to Rome. 15, 432 ff.
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mildly. It would be intolerable to mildly rebuke those who have made the temple of God a den of thieves and the scripture of God a human trade. 18, 722.
Success. It is a great piece of wisdom that one knows that success does not follow differently than in its time. 5, 1411.
Gellius. Strange Words of Gellius on the Necessity of Marriage^ 1, 1733.
pledge. One cannot vow to God any more than God wants to give. 3, 447. To pledge to God what we do not have is to mock God. 3, 446. No one may vow what is not in his power. 3, 446. You may vow and keep what you want, but without violating the commanded freedom. 19, 1569. The first church and the New Testament do not know the custom of vowing anything at all. 19, 1508. The vow of virginity, chastity, spiritual life and anything of the kind is without faith. 19, 1483. In baptism is the promise of God, which offers us Christ, and our vows are nothing else than accepting Christ, who is offered to us. 19, 1647 f.
Promised. The promised land is a hot, arid, sandy, stony land that has many deserts and little water. 5, 274. When a count of Stolberg had passed through the promised land, he is said to have said: he would take his land in Germany for it, that should be better for him. 1, 95. When the old lord of Stolberg had come again from the holy land, he is said to have said: Shall this be the promised land? I would take the golden floodplain for it. 22, 129.
Vows. When those who had taken upon themselves to instruct the youth began to become slothful 2c., they invented the cords of vows 2c. 19, 1571. To live under vows is against the gospel, since sin is made in food, in drink, in places, persons, works, offerings 2c. 19, 1662. Every vow is conditional, and it is always understood that the case of impossibility is excluded. 19, 1596. Every vow, if it is to be godly and pleasing to God, includes the condition: with the exception of obedience to parents and love of neighbor. 19, 1585 f. Of the need to make vows, Scripture does not even give a single example, let alone advise to do so. 19, 1499. Vows are contrary to the commandments of God. 19, 1575 ff. The vows are contrary to love. 19, 1585 ff. Since Paul had a vow and was purified with four other men, this was a remnant of the old law. 19, 1509. We
We do not condemn the vows themselves, if someone wants to take a vow upon himself, but that one prescribes them and makes a commandment out of them, that we condemn. 19, 1574. Luther says: "I wish that there were no other vows among Christians than those we made in baptism, as it obviously was in the past. 19, 804. The spiritual vows are in direct conflict with baptism and the holy gospel. 19, 1493. Against faith, by which alone we are all saved, the bondage of vows contends most vehemently of all. 19, 76. Works and vows cannot be taught or persuaded without saying that they are beneficial and useful for salvation and righteousness. 19, 1550. Abuse of the vow is what we call the ungodly opinion that is contrary to faith. 19, 1485. All who make vows are possessed by the ungodly opinion that the grace of baptism has been nullified and that one must save oneself through repentance. 2c. 19, 1538. If you look at it rightly, God makes the vow to us in baptism, and the vow is on the side of God, who at the same time promises us his grace and gives us what he requires. 19, 1648. This is an exceedingly terrible blasphemy, that they say that a religious obtains complete forgiveness through the sacrifice of his vow, as it were a baptism. 19, 653. In baptism is a blessed vow, which does not promise to give anything, but only to accept the goods and to hold fast to the goods received. 19, 1648. The distinction of vows into essential and incidental is a human fuddle that serves only to seduce. 19, 1610. We do not dispute with the papists whether one should keep vows or not, but whether those are in truth vows, which they boast as such. 5, 1459. The vows of the papists are not Jacob's vows, but the devil's. 3, 451. The vows of the papists are foolish, even ungodly, because they vow poverty and obedience, which are commanded in the Gospel and belong to all Christians. 5, 1459 f. The monks make meritorious works out of the vows, which is ungodly. 4, 1547. Almost all take their vows because they hope that through them they will please God, become righteous and blessed. 19, 1798. The vow of a monk, chastity 2c., are foreign gods and cannot satisfy the conscience. 6, 268 f. Vows against God and his commandment are not to be kept. 19, 712. An impossible vow, made against God's word, is no vow, and to be left. 19, 1742. An impossible vow does not bind, at least according to the goodness of God, even if it should bind in some way according to nature. 19, 1640.
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The vows of the clergy are vain lies that are neither in our power nor can be kept. 6, 283. The vows of Christians are thanksgiving, praising and glorifying God, not the vain antics of the vows of monastic life. 6, 283. A vow must not be against the fear of God, even in things that are not yours or otherwise impossible. 3, 1580. the vow of eternal chastity is an impossible one, therefore it is void. 5, 1460. if someone has made a vow to travel to St. Jacob 2c. let it go; it is a vow against your soul's blessedness, for God has no pleasure in foolish works 2c. 11, 2332 f. Usage and experience show that the religious make vows which they not only do not keep, but also teach that one does not have to keep them. 19, 1612. He who wants to keep the commandments of God, and cannot keep the vow, must give up the vow, so that the commandments remain. 19, 1601. The vow does not allow you to be subject to all, but the gospel wants you to be subject to all; both conflict with each other. 19, 1624. If the vows made a difference between a monk and a layman, no monk should become a bishop. 19, 1622. If the vow is a commandment, no monk is allowed to become a bishop under the pretext of any obedience 2c. 19, 1628. Vows are based on the words and works of men, are sinful in their nature and contrary to the honor and kingdom of God. 19, 1646. The vow is and remains a human vow, but is not ridiculous, because to vow free submission for a time is not useless. 19, 1571. For God's sake, that is free which you make something necessary through men, namely through vows, and think that it is more pleasing to God than what he himself has decreed. 19, 1569 All vows should be annulled with a common prohibition, especially those that are perpetual, and everyone should be sent back to baptism. 19, 73. the vows of all monks, nuns and priests are annulled by Gen. 1, 28. 3, 50. vows and works of vows are law and works, not faith nor from faith. 19, 1538. The papists themselves say: That which was free before the vow is something necessary after the vow, and no longer a counsel, but a commandment. 19, 1538. If a vow were a commandment, its works would have to be done in the spirit of freedom, like the works of the ten commandments 2c. 19, 1567. We deny that a vow can be or become a commandment, rather we prove that it is forbidden by evangelical freedom. 19, 1567. The institution that one may
The vow is something merely human and is based on plates, clothes, food, drink, days, places, offerings 2c. 19, 1568. The vows of the spiritual life and the entire monasticism are against the evangelical freedom and absolutely forbidden by divine commandments. 19, 1569. If the vow of chastity and all monasticism is godly, it must necessarily include the freedom to abandon it again. 19, 1569 f. Spiritual people vow their vows because they think they will thereby make themselves righteous and blessed. 19, 1484. Spiritual persons take their vows in the blasphemous opinion that God's commandments are counsel. 19, 1514. The vows made with respect to monastic life are null and void and must be completely dissolved. 19, 1520. Religious do their vows so that they may be considered to serve God in a special obedience before others. 19, 1562 f. Monastic clergy are absolved from the vow of obedience when they become either bishops or cardinals. 19, 1496. The monks made three vows essential: poverty, obedience and chastity; the others they wanted to be secondary. 19, 1610. The position of a superior cannot exist at the same time as the vow of poverty and obedience, because he has to command temporal goods. 2c. 19, 1495. The nature of the vow of poverty is lying, ungodly, impious and blasphemous. 19, 1619. As the vows of poverty and obedience are not perpetual, so also the vow of chastity is a free and temporary one. 19, 1497. The vow of baptism and the vow of chastity are of opposite nature: the latter offers what it does not have; the latter receives what it does not have 2c. 19, 1648. This is a rule of monastic theology: in great things you will teach that they must be kept, in small things you can dispense with the vow. 19, 1608. The monastics place in their will the right to decide what is small and what is great, and by their own authority to prefer the vow of chastity to all others. 19, 1608. In order to emphasize the inexorable severity of the vow of chastity, they grant a whole trial year to the one who vows. 19, 1648. According to God's will, there is no trial year in the vow of chastity, but the whole life is a trial. 19, 1649. If God's miracle is present, the vow of chastity is not necessary; if God's miracle is not present, it is against God and blasphemes God's word and work. 19, 1733. God's word says: You shall not be alone,
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but have a helper; we lift a vow much higher, which we made yesterday 2c. 19, 1734 f. The vows, especially monastic vows and celibacy, which have been invented by men without God's word, are a groundless pit of destruction. 19, 1814. Because the error of vows tears apart lawful marriages, sins against the blessedness of souls and works for godlessness, it must be stopped. 19, 1798. In the case of the vow of chastity, there are more causes for dispensation than in the case of other, lesser things. 19, 1605. It is from the spirit of Satan's malice that only the vow of chastity cannot be dispensed with. 19, 1605. It is certain that the vow is broken by a sick and imprisoned person with necessity, which should not be the case if the vow excludes the impossibility. 19, 1603. God's command should be so in the power of the pope that he can decide which vow to keep or not to keep. 11, 406. The pope draws this commandment of God: "Vow and keep" as he wills. He wants to take all vows, without chastity and without going to Rome, to St. Jacob and Jerusalem. 11, 406. The pope pretends to change the vows for the sake of money, but except for the vows to St. Jacob, to Rome, Jerusalem and chastity. 19, 711. The pope arrogates to himself the right to dispense with all vows, with the exception of the vows of chastity, pilgrimage to Jerusalem and St. James. 19, 1608. If the papists have the power to make the vows movable and immovable, they also have the power to condemn and beatify the people. 11, 405. The papists have divided the vows into movable and immovable ones; in the power of the superiors they have left it to dispense with their inferiors. 11, 404. The pope proves his right to annul vows by this parable: The firstborn of an ass is exchanged for a sheep, so I can change a vow into another work. 19, 322 f. The decree that the pope can change the vows was not made by the pope, but by a donkey exchanged for the pope. 19, 78. The pope may not change any vows for you, or if there is one to change, you can change them all yourself, without spending money. 19, 712. If one part of the vow can be waived and dispensed with, the whole can also be waived and dispensed with. 19, 1613. St. Bernard made vows and lived under the vow, but not out of compulsion of the vow, but out of freedom of the spirit. 19, 1567. St. Bernard has been preserved by the fact that he has lived beyond his vows and
his whole life made this judgment from the bottom of his heart: I have lived shamefully. 19, 1646. Luther's book on vows is the strongest of all that he has written and, as he may well boast, indisputable. 19, 566. Luther's short final speeches on vows and the spiritual life of the monasteries. 19, 1480 ff. Luther's disputation on vows. 19, 1490 ff. Luther sends the theses on vows to Amsdorf. 15, 2584. In 1521, Luther is not yet completely clear about the vows of the monks. 15, 2594.
Desire. Lusts and desires are not in the fist, but in the heart. 3, 1130 f.
Spouse. Paul commands everyone to have a conjugal spouse, to avoid fornication. 8, 1032. You are to live peaceably with each other in marriage, even with an unchristian spouse, and not defy them, nor drive them or force them to believe. 8, 1065. If the unchristian spouse does not prevent his Christian spouse from living Christianly, faith is such a powerful thing that it does not harm him to be with unchristians. 8, 1060. Since one spouse keeps the other to live unchristian, or separates from him, he is not caught or bound to cling to him, and may change. 8, 1062. St. Paul's words are clear, that a brother or sister is free and loose, if his spouse runs away from him, and does not want to live with him 2c. 8, 1063. If husband and wife run away from each other, for whatever reason, such as anger 2c., the guilty spouse shall be reconciled, or remain without marriage, the innocent one shall be free. 8, 1064. The pope has urged one spouse, in case of loss of the soul's bliss, not to change, but to wait for the runaway spouse, or to endure his death. 8, 1063.
Painting. The shameful and blasphemous painting of Judgment Day is taken from St. Bernard's books. 7, 2253.
common. In the first church in Jerusalem, they had everything in common. 13, 1058.
Church. Reason, together with all the wise men of the world, do not know at all that a congregation is God's creature and order. 5, 701 f. The Christian community must always remain, even if there were only two people on earth. 3, 126. Christ calls the community of believers His bride. 3, 1095. The churches in Galatia are still called churches, even though they were in danger through error in the faith, because they still had the word and the baptism. 8, 1373. The congregation should choose one who is competent, who administers the sacraments, preaches, hears confessions and baptizes. We all have the authority, but only the
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chosen by the congregation shall practice it. 11, 746.
Communion. To signify the communion of Christians among themselves, God has instituted such signs of the Sacrament, which by their forms provoke us to such communion 2c. 19, 435. It is safest to sing in the great communion of saints, where the defects of our voice are supported and made perfect by the multitude of the perfect. 4, 519. Carlstadt wants to make spiritual fellowship out of the word fellowship, and pretends that those of the body of Christ have fellowship who signify the suffering of Christ with outstretched desire. 20, 237. The fellowship of the body of Christ can be nothing else than that those who take the broken bread take the body of Christ in it. 20, 237. The mad head of Carlstadt tells him that the fellowship of the suffering of Christ and the fellowship of the body and blood of Christ are one thing. 20, 237. The swarm spirit wants to make a spiritual fellowship out of the little word "fellowship", which is alone with the pious 2c. 20, 1088. If one wanted to speak of spiritual communion, it would not be necessary to name the two parts, body and blood of Christ, but it would be enough to call them Christ. 20, 1092. Communion here means the common good, of which many are partakers and enjoy, as that which is given among them all in common. 20, 1087. The broken bread is the common or distributed body of Christ, as Paul says: "The bread we break is the fellowship of the body of Christ." 20, 1090. "The bread that we break is the fellowship of the body of Christ," that is, whoever eats this broken bread eats the body of Christ as a common good distributed among many. 20, 1087. The cup of the Lord is not only a cup, but also a fellowship of the blood of Christ, which we many enjoy. 20, 1091. The broken bread cannot be spiritual bread; so also its distribution, breaking or communion must not be spiritual. 20, 1090. The devil's cup is a bodily thing, so drinking the devil's cup must be bodily communion of the devil, just as drinking the Lord's cup is bodily communion of the Lord. 20, 1091. Where there is a wife and children, there may not be a community, but there must be a property with the goods, otherwise all kinds of evil would happen. 13, 1059. It is a great error that the Anabaptists make the community of goods necessary and command everyone to keep it. 13, 1059. One should not make the example of the church necessary and force the Christians to the community of goods; only one Christian should help the other.
13, 1060. The apostles did not establish the community of goods that existed in Jerusalem anywhere else. 13, 1059.
Communities. The commonwealths are destroyed only by the wisest, who believe that they give the best advice. Demosthenes, Cicero, Caesar and Pompey are examples of this. 6, 562.
Mind. Mind is St. Peter's term for being minded. 9, 984.
Genesis. In the whole of Scripture there is nothing more beautiful than the whole of Genesis. 2, 1022. Luther exhorts Veit Dietrich to continue with the work of editing Luther's lectures on Genesis. 21b, 2918 f. Luther sends Wenceslaus Link 41 chapters of his lectures on Genesis. 21b, 3061. Luther concluded his lectures on Genesis with these words (November 17, 1545): "I can no longer, I am weak; pray God for me, that he may grant me a good, blessed hour! 21b, 3129.
Comrades. Comrades in the faith are those who are in our community of faith, among whom are first the ministers of the word, then also all other believers. 9, 752. The apostle gives a preference to comrades in faith because they are from the same household of Christ 2c. 8, 1649.
enough. God wants to give you enough and take away all accident, that is, he wants to be your gracious God. 3, 1795.
sufficiency. We should be satisfied when God satisfies us with good pleasure, that is, when we have enough and are filled. 13, 1724.
to do enough. To do enough for sins is as much as to absolve from sins, to destroy the power of the devil and hell. 9, 1436. God wanted to have done enough for sin and to have paid for His glory and justice. We could not do this, but Christ did, who was sent by the Father to do this: 11, 2295. The Pope teaches that Christ alone has done enough for original sin, but for the real sin after baptism, we must do enough ourselves, Christ is only our judge. 22, 1622. Many are of the opinion that they are in the state of blessedness and do enough for their sin when they babble the little prayers the priest has laid out for them with their mouths. 19, 89. Those who remain in the monasteries in order to do God enough with their fasts, prayers and righteousnesses, thereby blaspheme the Son of God. 5, 558. The doctrine that people should think about how they would be enough for their sins is most practiced in all papal churches and monasteries. 5, 556 f.
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Atonement. Sin is not done in such a way that it can be atoned for by ourselves or paid for with our repentance and satisfaction, but the Son of God had to atone for it and pay for it. 2, 1463. The word repentance should be removed from the church, because the forgiveness of sins is a much higher thing than our repentance can be. 2, 1455. The forgiveness of sins does not happen without payment or atonement, but such payment is not yours, but it costs Christ his body, life and blood. 7, 699. It is taught in an ungodly and exceedingly pagan way that the forgiveness of sins is obtained by insignificant, small atonements and by forced repentance. 8, 1436. None of our works are atonement for sin, because Christ alone has done enough for our sin. 10, 1661. Christ has sufficed for sin, death and hell with his blood, and he who believes in him has satisfaction and payment for sin, not through pilgrimage or works. 7, 1989. Through the word of grace nothing is required of us, as in the law, but complete satisfaction is offered through the perfect sacrifice of Christ. 5, 558. Divine justice does not require satisfaction from the sinner, but only his heartfelt repentance, with the intention to carry the cross of Christ from now on. 2c. 18, 271. If the satisfaction of Christ exists alone and entirely pure, without any addition of your satisfactions, then you may mortify and kill your flesh 2c. 5, 557 f. When you hear about the atonement, testify firmly to the atonement that Christ Jesus bore our sins. 5, 557. That faith must be followed by a new life does not belong to the atonement, but to what we owe to do. 5, 557. The atonements belong to the worldly regime and to the household, not to the fact that we become blessed. 5, 557. There is no other satisfaction for sin than forgiveness by grace, free of charge; other satisfactions are inventions. 4, 1598. The satisfactio, satisfaction, is the beginning and origin, door and entrance to all abominations of the Pabst. 17, 1327. If satisfactio had not come into being, indulgences, pilgrimage, brotherhood, mass, purgatory, monasteries, convents and the majority of all abominations would not have come into being. 17, 1327. The Sophists taught a long time ago about repentance, that one must strive so long and let it become sour until repentance would be sufficient. 2, 1456. The papists did not teach about sin, how it must be swept out of us; the real sins, as, theft, fornication 2c.,
they said, one should atone with good works, with one's own atonement. 2c. 2, 1464. In the monasteries (Luther says), we were given penances and a very precise confession of sins, but this did not put our conscience to rest. 5, 513. The pope has not put all pardons, as they should be done, into certain laws, but everything goes according to the shrine of his lying heart. 18, 1563.
George. George is called in Greek a builder, who builds up country and people with right and justice, and controls and resists the enemies who want to damage them. 22, 1347 f.
George, Duke. That Luther humbled himself so much before Duke George of Saxony came from the fact that great, fine compatriots of George put him off, that it would be useful for the Gospel. 19, 416 f. Letter from Duke George of Saxony to Elector Frederick of Saxony concerning Luther's sermon on the Sacrament of the Body of Christ. 19, 450 f. Elector Frederick of Saxony's reply to Duke George. 19, 452 f. Duke George of Saxony's mandate to hand over the New Testament translated by Luther. 19, 488 ff. Duke George of Saxony's letter to Luther concerning his missive to Hartmann von Cronberg. 19, 490 f. Luther's reply to Duke George of Saxony concerning Luther's missive to Hartmuth of Cronberg. 19, 492 f. Preface of Duke George of Saxony to Emser's New Testament. 19, 494. Duke Georg complains that Luther has rejected several entire books from the New Testament and has reviled the canonical writings of the apostles as ströherne Briefe. 19, 494. Duke George's privilege for the new printing of Emser's New Testament. 19, 500 ff. Luther's Christian, heartfelt, humble letter to Duke George of Saxony. 19, 504 ff. Duke George of Saxony's harsh and unkind reply to Luther's humble letter. 19, 508 ff. Luther's letter to Nicolaus Hausmann, concerning Duke George's answer to Luther's humble letter. 19, 514 ff. Luther writes: Duke George is nonsensical, yes, more than angry. We expect daily horrible things and thunderbolts from that side. 21a, 310. Luther's answer to the Elector regarding the complaint of Duke George of Saxony about Luther's answer to his letter. 21a, 1243. The Elector requests Luther to copy and return the answer drafted for Duke George with the changes made. 21a, 1248 f. Luther indicates to Amsdorf that he will reply to Duke George on his writing. 21a, 1251 f. The Elector commands Luther to refrain from crying.
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Luther also judges that Luther treated Duke George too harshly, but Luther allows that he let him get away with many things. 21s, 1257. Our people also judge that Luther has treated Duke George too improperly and harshly; but Luther lets himself think that he has let him get away with a lot. 21s, 1258. Luther thanks Amsdorf for his favorable judgment on Luther's booklet against Duke George. 21s, 1263. Luther shows the Nic. Hausmann and Wenc. Link that he will no longer answer Duke George. 21s, 1264. 1269. Duke George has written a book, through which he has brought his foolish heart to the public. Luther will answer him. 21b, 1843. D. Brück asks Luther to justify himself because of an insulting sermon against Duke George and the Archbishop of Mainz, about which a complaint had been made. 21b, 1940 f. Luther asks Chancellor Brück that the letter of Duke John of Saxony, in which he complains to the Elector about insulting Duke George 2c., be kept for his own good, as one might need it. 21b, 1944 - See also Saxony.
ostentation. Christ had a disgust and abomination at the outward precious splendor that is done under the papacy with processions and church consecrations 2c. 11, 2418. Luther asks Joh. von Dolzig that certain church services be stopped, especially because of the great pageantry. 21s, 469.
Gerar. Luther thinks that the "Grund Gerar" was such a valley, as in Saxony between Düben and Eilenburg, by the water called Mulde. 2, 202.
Gerard. Luther asks the council of Saalfeld to extend the scholarship for a certain Gerard. 21b, 2110 f.
Gerbet. Luther's letter to D. Nic. Gerbel in Strasbourg, in which he informs him that he had to return to Wittenberg for the sake of the destruction that had occurred there, and that he is now in danger 2c. 15, 2013 f. Luther exhorts Nic. Gerbe! to persevere in the confession of the pure doctrine, and sends him his translation of the New Testament. 21s, 477. Luther praises Nicolaus Gerbel that he and his friends have remained free of the sacramental mystery, and invites him to be a godparent to the expected child. 21s, 858.
righteous. To make righteous means to give forgiveness of sin, God's grace, life and bliss. 3, 658. To be righteous before God means to believe in God, to fear God, not to say mass or to help souls out of purgatory, to become a monk 2c. 1, 537. No Christian is righteous by his own righteousness, but by giving God the glory of righteousness.
he becomes an evildoer in his own eyes and in the eyes of men. 4, 611. No man of the earth is justified by works; only faith in the word and the promise of God belong to this. 3, 1765. We are justified only through the imputation of Christ's righteousness, since sins are atoned for through grace. 5, 505. No one is saved, but Christ must first be present for one to believe in Him; by faith one is justified. 3, 1765. For this reason Christ suffered for us, so that, having overcome our sins through Him, we might live righteously and in faith, as those who are reconciled 2c. 6, 473 f. We should always keep this rule in mind, that we are not justified by works or by the law, but without merit by God's grace. But without merit by God's grace. 2, 446. I am to say, I have the blessing, therefore I am truly holy, righteous and blessed, not because of my own righteousness, but because of the righteousness of others. 1, 1578. Those who believe and know that Christ bears their sins are righteous. 6, 634. If God would not count you righteous rather than love Him with all your heart and keep the law, you will never be righteous. 1, 948. If we want to make ourselves righteous by our free will, laws and teachings, we cover our sins with a false appearance of righteousness and virtue. 8, 1376. No one can be righteous in any other way than by the grace of God, and certainly not by works. 8, 1374. Whoever wants to be righteous in any other way than by faith in Christ, rejects Christ from himself and considers his suffering and resurrection to be useless. 8, 1371. One of the two must be false: either we are not justified by Christ, or not by the law. 9, 193. Since grace alone makes righteous, it is impossible that the law should make righteous, but must make sinners and provoke wrath. 5, 1233. Paul calls only those righteous who are justified without the law by the promise or through faith in the promise. 9, 365. Being righteous and godly are virtues that are not found in a pagan or natural man, but in a spiritual man who already has faith. 9, 281. Everyone who believes in Christ is righteous, though not yet fully, but in hope. 8, 1442. Then you are righteous if you believe that Christ has taken away your sin through his death. 12, 1407. That is to be righteous, if God considers us righteous, even though we are poor, miserable sinners. 13, 525. St. Paul teaches that everyone must be justified through Christ alone, without merit, without works, without law. 14,
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We are righteous before God by the imputation of Christ's righteousness alone, for nothing, not by our regeneration. 22, 449. We are and are called righteous because Christ sacrificed himself for us and made us pure from sins, holy and righteous through his pure blood. 2c. 22, 329. Luther says: "I cannot attain in words how much I have labored in the ministry to be righteous; but now I know and believe that before God another will be righteous for me. 22, 1834. The purpose of making righteous belongs only to the sacrifice of Christ, not to ceremonies and moral works, which are nevertheless very good in their circle. 5, 605. Those who are righteous do great miracles, but they are not made righteous by such miraculous deeds. 1, 1582. In this life we are justified by faith for Christ's sake; in that life we shall also be justified in ourselves in truth. 5, 394. Since the knowledge of Christ makes one righteous, it follows that neither the rule of Franciscus nor that of Dominic does this, thus neither the cap nor the Mass 2c. 6, 634. The ancient fathers generally interpreted the words: "just God" in such a way that he justly repays and punishes, but not that he justifies. 5, 487. God sent Christ as Savior because He does not want to be just in a way that He punishes according to merit, but He wants to justify those who recognize their sins. 5, 488. We should let our good go, but uphold our righteous cause. 3, 1340. We can and should boast against the ungodly because of our righteous cause, but before God we must keep silent and give Him the glory. 4, 1085. If you therefore, because you are a good citizen, a chaste husband, an honest merchant, also want to be righteous before God, you make an abomination out of the exceedingly lovely thing. 5, 605. Luther's and Melanchthon's disputation: that faith alone makes one righteous before God. 22, 448 ff.
Righteous, the. The righteous are called in the Scriptures the believers who trust in God. 5, 1219. A righteous man is called, and from the beginning of the world can be called nothing else, than he who believes in the seed of the woman, which is Jesus Christ, the Son of God 2c. 9, 1765. The righteous or believer's way, nature, life and death is known to God and pleases Him for eternity. 9, 1765. A righteous person is one who preempts the judgment of God and condemns the same thing that God condemns, namely himself. 15, 2382. The righteous does not become righteous by being recognized as righteous, but when he has become righteous through faith. 1, 1537. Through the law can
No one can be justified, because the righteous is justified by faith alone. 8, 1479. If you feel that the Son is pleasing to you, then be confident and believe that you belong to the number of the righteous and that the Father has drawn you. 6, 185. Even though the righteous have forgiveness of sin and are in grace because of Christ, the remorse of conscience and the remnants of sin do not cease. 5, 572. The righteous is called so in spirit and in secret, who is not righteous in his own eyes nor before men, but before God. 4, 515. The righteous are also sinners for the sake of their flesh, but this is not imputed to them because of the faith of the inner man who hates sin 2c. 8, 1447. The spirit of the righteous is without sin through faith, and owes nothing to the law, but has the body, which is still unlike it and rebellious 2c. 8, 1447. The righteous does not live himself, but Christ lives in him, because Christ dwells in him through faith and instills grace in him; thus he is governed by Christ's spirit. 8, 1455. Wherever you see fruits of righteousness flowing from the righteousness of faith, you may declare him to be a righteous man, because he displays righteousness. 9, 1457. There is no righteous person before faith, but he is made righteous in vain and receives good for evil. 8, 1480. There is no righteous person unless he is made righteous in vain out of mercy, before all his merits. 4, 1645. The faithful or righteous are born of God; but works give birth to no one, but God alone, therefore they make no one righteous. 22, 448. The righteous as a new creature does works by an unchangeable necessity, not by law or compulsion, for no law is given to the righteous. 22, 452. It is equally inconsistent and clumsily spoken: The righteous shall do good works, as if they said: God shall do good, the sun shall shine 2c. 22, 455. The righteous must not be commanded to do good works, for he does it without that, without all commandment and compulsion, because he is a new creature. 22, 456. The righteous trusts God and needs the good; the wicked does not trust and does not need the good. 5, 322. God takes care of the righteous in such a way that their enemies are called enemies of God. 5, 321. The righteous will hunger, but he will not die of hunger, for hunger exercises the faith that hangs on the word. 3, 1449. The righteous, because God is their supply and comfort, may not lack, before all the angels would have to come from heaven and feed them.
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5, 320. For the sake of a righteous man, God spares a whole family, city and country at times and shows them good. 1, 1202. The righteous is taken away quickly so that he will not be deceived, and the unrighteous remain in their sins for a long time. 5, 316 The righteous is not frightened by the greatness of the wicked; he despises them as wicked and acts confidently by defending his neighbor. 4, 941. If the righteous knowingly and willingly falls into sin, he is no longer righteous. 10, 1709.
Justice. Justice is doing to each one what is due to him. 12, 111. In ordinary life, righteousness is called the virtue that gives each person what is his; in Scripture, righteousness is faith in Jesus Christ. 8, 1458. All wise men say so: Righteousness is such a virtue, holiness or piety, which must be in the soul of a righteous and pious man. 13, 2609. The devil wants to have such righteousness in us, which we do ourselves; so we have only an alien righteousness, which is given to us 2c. 22, 761. Pharisaic righteousness is to be outwardly pious, not to kill, not to commit adultery 2c., and to think that one is pious and holy because of such works 2c. 13, 769. 13, 769. Human and worldly righteousness does not remain with us when we die, it has had its day here; then we must have another, namely the righteousness of Christ. 1, 1598. When the number of those who belong to heaven is fulfilled, God will suddenly abolish everything, world, regiment, jurists, authorities, estates, and leave nothing of earthly righteousness. 12, 958. All doctrine and righteousness of all men, philosophers, orators, popes, is carnal, since they do not teach faith. 8, 1469. The outward, temporal, worldly, human righteousness is of no use for future glory, but receives its reward in this life. 8, 1432. The highest righteousness is to let go of one's righteousness and to give way to the adversary, so that one does not refuse the coat of the one who takes the coat. 8, 1619. In worldly righteousness one must look to laws and works, but in heavenly righteousness one must look only to Christ, the giver of blessings. 9, 330. He who can say: I am God's child through Christ, who is my righteousness, and do not doubt whether I lack good works, he believes rightly. 22, 457 f. In order to stand before God and his judgment at the last end, we must be found in the righteousness that is Christ's and draws us into Christ. 12, 958. He who knows for certain that Christ is his righteousness judges from the heart and with
He takes pleasure in all that is good in his profession and also submits to the authorities out of love. 2c. 9, 27. To attain righteousness before God, we must have Christ to bless us and make us blessed. 9, 327. Sins remain in us, which God hates exceedingly, therefore we must have the imputation of righteousness, which is granted to us for Christ's sake. 9, 311. A Christian must seek righteousness in Christ alone, that he may take hold of the will of the Lord Christ and of the Father. 7, 2270. Because Abraham is accepted by God as righteous because of faith, righteousness is not of the law or of works, but of faith in the promise of God. 1, 1018. Abraham attained righteousness in the way that God speaks and Abraham believes the speech. 1, 942. That righteousness comes through faith in Christ, we are not to be torn away from it, neither by the devil's nor the pope's fury and wrath. 1, 943. Righteousness in the sight of God does not consist in doing or suffering this or that, but in recognizing and knowing, enlightened by the Holy Spirit, that Jesus Christ is our Savior6, 787. The righteousness of Christians is a righteousness only according to imputation, not according to essence. 6, 636. Righteousness before God, namely theological righteousness, is faith, and it justifies before God. 22, 463. Luther's thoughts of the righteousness of faith, as he drew them with his own hand into his New Testament. 9, l860ff.; 19, 1460 ff. The righteousness that is valid before God is revealed in the Gospel to be of faith; therefore all men are godless and unrighteous. 18, 1916. The righteousness of faith does not consist in any works, but in the fact that God is gracious and reckons according to His grace. 18, 1941. According to the righteousness of faith, sin is still there, but it is not counted to condemnation for the sake of the faith that contends with it. 14, 104. Righteousness is not to be sought apart from us, but inwardly in the heart through faith; this righteousness produces works. 12, 1784 f. The righteousness that is valid before God is: that we believe that Christ, by going to the Father, by His suffering and death, took our sin upon Himself. 12, 1406. Righteousness is to believe that Christ died for us for sin, and was glorified by death, and to declare that he is the Son of God 2c. 12, 1407. Divine righteousness, that is, divine grace, which justifies us through faith. 12, 135. Righteousness is not earlier than faith, but through faith.
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righteousness and life. 8, 1480. If the main article of the righteousness of faith remains pure and unadulterated and stands firm, there is no need; but if it lies, it is done for us all. 7, 2252. You did not acquire the righteousness of faith by works, fasting, praying, 2c. but this article was given to you from heaven. 7, 2255. Where the righteousness of faith takes hold of the heart, it works this, that our righteousness becomes an iniquity to us. 6, 389. Righteousness, that is, faith in Christ. 4, 1593. God has indicated that the righteousness of faith is pleasing to Him, but the righteousness of works is displeasing. 4, 1593. Righteousness is nothing other than a gracious gift of the pure, undeserved mercy of God. 4, 1729. The right, fundamental righteousness that God gives is faith in Christ. 4, 1732. The prophets and the apostles have nothing more to do with anything than to argue for the righteousness of faith against the righteousness of men. 4, 1028. Christian righteousness is not such a righteousness that is in us and sticks to us, but a foreign righteousness that is even outside of us, namely Christ himself is our perfect righteousness. 22, 292. Christian righteousness is only in Christ and in faith in him. 13, 2609. Christian righteousness is not my work, merit, obedience to the law, but that I hear of Christ who bore my sin, and firmly believe this. 13, 1840. Christian righteousness does not come from our heart, nor does it stand in our works, but in faith in Christ. 13, 1991. True righteousness is not found in our works, whether they be holy or unrighteous, but in the forgiveness of sins and in the grace of God. 13, 771. The righteousness of Christians is a peculiar piety that no heart can conceive; one must hear and learn from the Holy Spirit. 13, 595. Inherent righteousness by faith is nothing other than calling upon the divine name, that is, the mercy, truth, righteousness 2c. of God. God's. 8, 1433. He who strays from Christian righteousness must fall to putting his trust in his own works. 9, 24. Christian righteousness belongs to the new man, but the righteousness of the law belongs to the old man. 9, 21. The true righteousness has compassion on the sinner, the false indignation. 8, 1635. Christian righteousness is that which God imputes as a righteousness or to righteousness because of faith in Christ or for Christ's sake. 9, 309. There is no other power and no other means to resist the sects, but
the some articles of the Christian righteousness. 9, 238. I am righteous through the incipient righteousness, and in this hope I am established against sin, and await the consummation of perfect righteousness in heaven. 9, 625. The Christian righteousness stands much more in forgiveness than in his own doing. 9, 912. Christian righteousness is to believe in Christ and not to see him. 9, 1133. Christian righteousness consists in putting one's trust in the name of Christ. 7, 166. Created righteousness was not something distinct from man's nature, but Adam loved God by nature, believing 2c. 1, 202. If one posits that the initial righteousness did not belong to the nature of man, the same follows from sin, also that Christ was sent in vain to be the Redeemer. 1, 203. The verdict is: Either gone to hell, or man's own righteousness taken for harm and dung 2c. 12, 958. If one seeks his own righteousness and trusts in the works of the law and free will, this means denying Christ and throwing away grace. 8, 1380. This is the fruit of one's own righteousness or law, that those who teach it run and live in vain. 9, 118. One's own righteousness is a despising and throwing away of divine grace, an emptying and making vain of the death of Christ. 9, 249. All those who trust in their own powers and righteousness serve a God who is God only in their delusion, but not in his essence. 9, 522. Presumption and one's own righteousness are the greatest and most difficult obstacles on the path of the Lord, because they close the entrance of grace. 6, 477. The delusion of our own righteousness is the most shameful blasphemy against God. 5, 528. Our own righteousness also draws us away from the first commandment. 3, 1781. This is the characteristic of one's own righteousness and of all false saints, that they pretend to great honor of God and excel in humility. 3, 1829: In the papacy, the idol of one's own righteousness and holiness has been proclaimed in all churches, foundations and monasteries, in all pulpits and high schools. 3, 1828, "One's own righteousness is the most subtle, beautiful and mischievous devil, which alone charms the highest, most refined people, but most of all plagues and challenges the right Christians. 3, 1826. The idol of one's own righteousness and holiness is the right devil and great abomination, which has so far been most highly honored under the papacy. 3, 1828. The idol of one's own righteousness remains undeaden until the
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Pit. 3, 1827. It remains the lament of all Christians until the last day, how it becomes so difficult to resist the challenge of one's own righteousness and holiness. 3, 1827. The greatest and most harmful of all idolatries is one's own righteousness or holiness, by which one defies our who and merit. 3, 1826. Those who hold on to their own righteousness get involved in court battles, slander, lawsuits, strife, discord, quarrels 2c. 4, 371. Luther says: "When I came to know justice, the mercy of God, which counts us as righteous, then I had found the right remedy for my illness. 22, 444. It would be inconsistent to say that we are initially righteous by faith, but later righteousness is perfected by works. 22, 447 f. Our works do nothing for righteousness before God, for our works or the works of the law do not make us a new creature of God. 22, 448. All righteousness comes originally from God; first, he addresses us through his word, offering us his grace, forgiveness of sins through Christ. 22, 119. Those who do not know righteousness for salvation are surely under wrath and condemnation, and cannot work their way out because of their ignorance. 2c. 18/1917. Paul groups all men together in one heap and decides that all are ungodly, unrighteous and ignorant of righteousness and faith. 18, 1917. To serve God in righteousness means to refrain from sins, not to despair, but to believe and hope for the forgiveness of sins. 13, 1150. The righteousness and salvation of God is not revealed to anyone unless his unrighteousness and condemnation are revealed to him at the same time. 12, 1795. As God has not done to us according to our supposed righteousness, so we should not do to our neighbor, friends and enemies according to their merit or lack of merit. 2c. 12, 134. Our righteousness through Christ is called God's righteousness, because it is not we who work it, but God who works it in us with grace. 11, 16. Righteousness is not a thought, word or work in ourselves, but in use and above us, namely Christ's going to the Father, that is, His suffering and resurrection 2c. 8, 659. 8, 659. The chief sin is when one wants to be God, that is, when a man trusts in his own works and righteousness that he will be saved by them. 8, 930. In theology, this is not called righteousness, which is outside of faith in Christ; it is rather sin, and a damnable sin at that. 8, 1457 f. If the righteousness promised to Abraham in the blessing comes from the works of God, then it is a sin.
If the promise of righteousness is not from the law and is out of us, then the promise is gone and superfluous. 8, 1489. Even in the moral works of the holy ten commandments one must not seek righteousness, but in faith in Christ. 8, 1561. Everyone who seeks to attain righteousness apart from faith in Christ, takes away the grace of God and despises the death of Christ. 9, 251. All righteousness of the household and the world, all righteousness of the law with the highest obedience, the best handling of the law and the greatest holiness is absolutely nothing before God. 9, 468. My righteousness is not yet perfect, nor can it be felt, but I do not despair because of it, but faith shows me Christ in whom I trust. 9, 625. The law demands perfect righteousness from everyone; the gospel gives by grace the righteousness required by the law to those who do not have it. 9, 806. The world claims that righteousness is in external things, but we know from God's word that nothing can serve as righteousness before God but the one and only Christ. 9, 763. If I keep that Christ alone is my righteousness and holiness, then no monk will be able to deceive me through his cap, rosaries or other works and humanity. 7, 413. Matth. 5, 6. Righteousness is not to be understood from the main Christian righteousness, through which the person becomes pious and pleasing before God, because here is a teaching of the fruits of a Christian 2c. 7, 373. Learn that you do not attribute your righteousness to your love, not to your works and merits, for they are always defiled, but to the grace of God, which faith accepts. 1, 948. If we believe God to be true, we have righteousness and eternal life. 7, 2083. We also teach civil righteousness, that is, truly good works, which each one performs in his profession, that each one, as, father, mother 2c., does his duty. 6, 785. Worldly righteousness is also necessary, and cannot be omitted without sin; but to Christian righteousness it contributes nothing more than eating, drinking, sleeping 2c. 6, 482. Nowadays there are no more Pharisees, no more Sadducees, no more Arians, but they have all perished; this is the way of all human righteousness. 6, 489. After the death of this flesh, we will have the perfect righteousness in the life to come, which we have now only by reckoning through Christ's merit. 5, 394. God has decreed that justice shall be weighed, not according to our works, but according to mercy and forgiveness of sins. 4, 2051. The justice of lawyers is a very small justice,
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which belongs to the second table of the commandments. 4, 1431. The righteousness practiced in the temporal good (that is, to give abundantly to the poor out of faith) remains forever. 5, 1129. Even the heathen say that righteousness is such a beautiful virtue that neither the sun nor the moon nor the morning star can be so beautiful. 5, 710. When one comes from the articles of righteousness before God, one must reject every law as not useful for this purpose, and admit nothing else but the righteousness of Christ. 5, 558. If we hold fast the present righteousness of faith against the old righteousness of works, then we will be exceedingly pleasing to God, 5, 445. In Christ the righteousness of the law counts for nothing, nothing the service in the temple, nothing the worship of God and the sacrifices of the priests and Levites. 5, 436. By nature we are carried away with great impetuosity to the righteousness of the flesh, and seek works of which we boast and trust. 5, 437. No one may arrogate justice to himself, rage for revenge, seek retribution by force or by right. 4, 562. The apostle Paul proves that our righteousness does not flow from law or works, but from the promise of God. 4, 475. Such a man is rare, who would place his righteousness in God's home and let him be his righteousness. 4, 346. The whole world rages because of righteousness and justice with wars, murders, strife and countless horrible sins and evils. 4, 346. People think that what they have recognized as justice in their own opinion is also justice with God. 4, 346. If the trust in our righteousness is not removed and we do not confess that we as sinners are worthy of all misfortune, then hope and salvation cannot take place. 4, 373. Then we have the righteousness that is imputed to us by God, if we believe, love, and fear God with all our heart. 3, 1433. God promised the land of Canaan to Abraham, when the children of Israel were not yet present, out of pure grace, that is, not because of their righteousness. 3, 1456. There is no other way and manner to righteousness than to know and confess that we are not pious nor righteous before God, but receive everything by grace. 3, 1831 f. God gave the promised land to the Israelites not because of their righteousness, but so that His name would not be blasphemed. 3, 1459. Righteousness is the grace by which we are justified before God through faith. 4, 702. Righteousness and godliness is nothing other than
the work of God's mercy and judgment. 4, 702. Those who seek righteousness by works are apart from Christ, in the kingdom of the devil. 3, 257. The righteousness of the gospel is heavenly and divine; the righteousness of the law is earthly and human. 9, 160. It is a great part and piece of righteousness to desire to be righteous and godly. Therefore, do not despair when you feel weak in faith. 22, 805. The righteousness of God is faith. 21a, 452. Christ's righteousness, because it is without blemish and has been made a shield for us against God's wrath, does not allow our righteousness to be condemned. 19, 1452. It is certain that Christ or Christ's righteousness, because it is apart from us and an alien righteousness, cannot be apprehended by our works. 19, 1452. To understand Paul in the letter to the Romans, Luther was hindered by the word Rom. 1, 17 Vulg.: "The righteousness of God is revealed in the gospel," because he was instructed by the custom of all people that he had to understand it from active righteousness. 14, 447. By paying attention to the context, Luther came to the realization that the "righteousness of God" is that by which the righteous lives through the gift of God by faith. 14, 447. "Righteousness" is right faith, and is called God's righteousness or the righteousness that is valid before God, because God gives it and counts it as righteousness for Christ's sake. 14, 100. Christ is made unto us for righteousness, because we do not live in sins alone, but are also conceived and born in sins. 13, 525. Righteousness is not my work, power or ability, but of the Lord Christ, that he goes to the Father, 13, 593. The opinion stands firm and certain that we can have no other righteousness nor eternal life than this, that Jesus Christ has gone from this world to the Father. 13, 594. That I may die and be transfigured, saith Christ, a true God, the same is your righteousness. 12, 1407. Because we walk in the faith of Christ's righteousness, he has patience with the poor, weak righteousness on earth, which is otherwise a filth before him. 12, 958. God's righteousness is not the self-existent inward righteousness of God, but the outpoured grace and mercy of God through Christ in us, by which we are counted righteous. 11, 16. God's righteousness is almost always taken in Scripture for grace and faith, very rarely for the severity by which he condemns the ungodly 2c. 8, 1459 f. The righteousness of Christ and the righteousness of Christians is one and the same, inexpressibly connected with each other.
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8, 1433. Christ's righteousness, life, nature and work must be distinguished from all men's works and nature, yes, from all other righteousness and life. 7, 2345. The words Ps. 31, 2: "Save me through your righteousness" are to be understood for the righteousness by which I am made righteous (passive). 2, 1487. Because Christ's righteousness is ours, it does not soap but sweeps and cleanses us as long as we live here, until we also become pure and holy as Christ is. 6, 876. That Christ's righteousness is your righteousness, you have the most important testimonies to this: the Word of God, Holy Baptism and the Sacrament of the Altar. 6, 788. Christ's righteousness is implanted daily through the Word, and God sustains us and keeps us for Christ's sake as people who love righteousness. 5, 401. The righteousness of God is that by which we are made righteous, or the forgiveness of sins. 5, 594. Christ alone is a king of righteousness and judge in the things that are of God. 4, 688. To no mortal in all the course of time can the honor of righteousness and wisdom be ascribed. 4, 687. The righteousness of God according to the right biblical meaning is not that according to which he himself is righteous, but the righteousness with which he clothes man. 4, 422. The righteousness of God is called our righteousness because it is given to us through His grace. 4, 422. God's righteousness alone is miserable and oppressed; all other righteousnesses have a certain appearance and honor. 5, 372.
Gerich. Luther testifies to the Bernburg council about his participation in the fate of D. Cyriacus Gerich, who has gone insane. 21b, 2329 f.
Judgment. Judgment means to leave evil, to punish and to defend, as to hang a thief and to punish a bad boy 2c. 7, 1189. No works, no holy life can stand before God's judgment. 3, 1009. The judgment of God is severe on the kidneys and hearts, and finds no one innocent, therefore it terrifies and humbles all in the most intense way. 4, 738. This is Christ's judgment in this time, that he sweeps out sin in his believers and fills them with righteousness through himself. 4, 719. Judgment is the death of sin, righteousness is eternal life in Christ; this alone God can accomplish, not a man. 4, 689. If the doctrine that nothing helps before the judgment of God but that sins are forgiven had been diligently presented, no monastic state would have been established. 4, 2046. This will be the judgment, that the Savior, who has taken away the sin and has removed it from his shoulders, will be judged.
2c., does not want to hear, suffer or accept. 7, 1977. judgments of God means what is right or wrong before him, what pleases him or not, what is to be praised or punished before him, in short, what is to be followed or avoided. 12, 638 f. We, who are Christians, should hope and desire with all our hearts that judgment will come, just as we pray: "Your kingdom come, your will be done" 2c. 11, 1894. 11, 1894. He who believes in Christ as his Lord must not be afraid of any judgment, and no judgment or disgrace is meant for him, but for the devil and his own. 10, 1112. No human religion can stand before the judgment, but only in the blood of Christ do we have joy in the day of judgment. 9, 1491 f. Not only St. Paul or St. Peter, but all who believe in Christ shall be saved through Him, and shall enter the Kingdom of Heaven without judgment, and shall be the judge of others. 7, 1975 All who believe in the Son are free and safe from judgment, whether they are children or old. 7, 1974 f. As judgment is gone, so is sin gone, item, death, devil, hell and all evil. 7, 1974. Christ says: If you only have the light, you are safe from my judgment, therefore you shall desire my judgment for your comfort and good. 8, 155. He who is sure and believes with all his heart that he must die and come to judgment, will not do much mischief and evil. 8, 1331. Christians have the comfort of the future day of judgment, when Christ will make a distinction between them and the unrighteous, perverse, evil people of the world. 11, 1886 f. On the day of judgment, the hearts of all men will be open before all creatures. 11, 1887. Christ is such a benevolent Lord that even at the last judgment he will help and assist all those who rely on him. 10, 1159. Whoever considers the words: "He who believes in me" must not fear the last judgment, for the judgment is abolished and concerns us as little as the angels. 7, 1974. You shall not fear the last judgment, but you shall desire it and have a longing for it, for it is not a judgment but a salvation for you. 7, 1979. The Day of Judgment will be a day of joy for you, so that you will be more joyful than any bride looks forward to her wedding day. 7, 1980. No one can escape the day of judgment unless he takes hold of the mercy of God in Christ. 4, 528. God's judgment happens now through the gospel, but on the last day it will be revealed and made public. 22, 129.
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Through judgment the Lord humbles the worthy, and through righteousness he exalts the humiliated. 4, 698. This is also the ministry of the Holy Spirit, that he preaches judgment and proclaims through the gospel that the ruler of this world is judged and therefore cannot harm Christians. 13, 596. Christ comforts us against the judgment of the world, and says that this judgment is condemned with its feed. 9, 1839. The ungodly are quite sure that the judgments of God will never come upon them. 4, 760. If the wise and mighty do not get out their counsel as they presume, we must not attribute this to luck, but to your judgment of God. 4, 1950. The judgment of men invents inwardly no one guilty, and flattering for the sake of it, deceives all who trust in the same. 4, 738. The judgment and condemnation of the world is not God's or the church of Christ's judgment and judgment, but the devil's judgment, which is already condemned by God. 8, 663. Those do not bear their cross who act and argue in judgment against those who blaspheme them, as the prelates do now. 12, 1856. Paul punishes the quarreling and bickering before the courts, especially before the pagans and unbelievers. 14, 112. 1 Cor. 6, 7. Paul does not attack the judgment, but the error of the heart, that one brother drags another before the worldly court, namely before the enemies of the faith. 22, 1958.
Judicial Dealings. In the sixth chapter of the first letter to the Corinthians, Paul punishes the judicial practices as unchristian. 14, 113. In order to avoid greater evils, judicial acts are remitted for the sake of the imperfect. 7, 769.
Gericke. Luther reports to the council of Göttingen that Basilius Schumann has gone to Goslar and proposes Cyriacus Gericke as preacher. 21a, 1642: Luther offers Cyriacus Gericke the position of a minister of the Word in Göttingen, who is also to be superintendent. 21a, 1643.
Germanus. How St. Germanus nullified a devil's haunting. 3, 1155.
gladly. The little word "gladly" cannot be rendered in Latin, Greek, or Hebrew; putting it together changes its meaning. 22, 1890.
Gersom. Gersom, that is, a guest. 3, 715.
Gerson. Gerson first began to attack the pope, although he was not yet certain, and was somewhat comforting to the people; he is condemned by the pope as a heretic and put under ban. 22, 867. Gerson was the first one whom God started in this last time.
and he has been comforting to many consciences, but the pope has condemned him. 22, 928. Gerson did not abolish the law, but reduced it, saying: Oh, it need not all be so hard sin! 22, 1406. Gerson and others cheaply attacked and punished the excessive severity of the laws. 1, 845. Gerson alone comforted the consciences under the pope by saying: "Not everything that is done against the pope must be a mortal sin, as not having a shepherd on, not praying the Horas 2c. 22, 1406. Gerson alone wrote about the challenge of the spirit; the others all wrote only about bodily things. 22, 1406. How Gerson comforted against the spirit of blasphemy. 5, 771. How Gerson aligns godly hearts that are troubled by the fiery darts of the devil. 6, 442. Among the newer ones, Gerson alone has thought of comforting the troubled hearts and the weak consciences. 6, 442. Gerson writes that it is not a mortal sin to transgress the statutes and commandments of the church and to act contrary to them, except out of contempt, wantonly 2c. 22, 556. Gerson began to dispute whether the pope was about a concilium, and wrote a Dialogus about it, which pleased Luther beyond measure. 22, 928 f. Gerson writes of some people who relied on the fact that they felt absolutely nothing of temptations and sins, that is, that they were completely without sin. 9, 698. Gerson praises the Carthusians for not eating meat, even in sickness, if they were to die; thus he is deceived by the superstitious clergy. 12, 17. Gerson also wrote of the speculative life and praises it highly, but those who accept this take dirt for gold. 1, 1252 f. Gerson was a very good man, but he did not come to comfort the Christians through Christ and the promises. 22, 1406.
Gerfonist. At Augsburg, Anno 1518, when Luther appealed from the pope to a concilium, Cardinal Cajetan called him a Gersonist. 22, 867. 929.
Rumor. To have a good rumor is that one has kept oneself honestly and unreprovably in dealings before 2c. 13, 1060 f. You must not resist those who harm your good rumor and belittle you, but testify to your innocence and do not confirm their lies by your silence. 4, 502.
tranquil. A tranquil life is not granted in any other way than from the words and works of God. 5, 1402.
Gervasius. The martyrs Gervasius and Prothasius were killed secretly. 4, 771.
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Gervasius, the King of France's embassy, Doctor Gervasius, publicly confesses before us that his King certainly believes that there is no marriage, no authority, no church among us Lutherans. 16, 1998.
Anointed One. The Lord, who has appointed His anointed, will cast into hell those who rage against Him, but will preserve the Word and the Church and Christ forever. 5, 89. Because Christ is the anointed of the Father, all those who either reject this Son or set themselves against Him run against God, the Creator of all things. 5, 88.
Seeds. Nature is created by the Word in such a way that the seed and species of all things are preserved and retain their nature. 1, 44 f.
Envoys. Instructions, letters of recommendation 2c. of the envoys dispatched by the protesting estates to Emperor Carl V in Spain. 16, 452 ff. The envoys sent to Spain to Emperor Carl V to deliver the protestation of the Protestant Estates against the imperial treaty at Speier were Hans Ehinger, Michel von Kaden and Alexius Frauentraüt. 16, 481 In his farewell, the emperor expresses his displeasure to the envoys sent to him in Spain that the protesting estates have not agreed to the imperial treaty. 16, 482. The envoys of the protesting estates appeal from the farewell granted to them by the emperor to a Christian concilium. 16, 492. The envoys of the protesting estates ask in two letters to the emperor for release from their arrest. 16, 493 ff. The envoys of the Protestant Estates to the Emperor Carl V in Spain, in writing, recounting the entire action of their legation. 16, 507. The Margravial-Brandenburg Chancellor, Georg Vogler, writes how great injustice was done to the Protestant envoys by their arrest. 16, 499.
Gifts. These two things, that one humbles oneself personally and also gives gifts, are very powerful to reconcile the hearts that are bitter. 2, 766. If one gives gifts to the opinion that one may thereby remove suspicion, envy and dissension, they are rightly counted among good works. 1, 1474. A bridegroom gives gifts to his bride in order to testify his love and to win her affection. 1, 1474. The revenues, honors and dignities of all monasteries, convents and high schools have become gifts over the innocent. 4, 952. "Gifts" comprehend in themselves the profit, the advantage, the hope and the whole insatiable maw of avarice.
3, 1508. Those who cause dissension with gifts, or bribe the judge with them and pervert the court, abuse the gifts. 1, 1474. It is honest that one abstains from gifts in evil matters and does not accept them. 1, 1474.
History. We also have no knowledge of the apostles themselves, except for the book of Acts, what happened to them, from any history with certain truth. 14, 371. Sacred history is a visible word of faith, which teaches us by deed and work the same things that Scripture elsewhere presents by word and speech. 14, 153.
History books. In the history books of the Old Testament are written all kinds of examples of those who kept or did not keep the Law of Moses. 9, 977.
Historians. There has been a small number of historians at all times, especially in Germany, because the people who write the truth incur great hatred. 22, 1562. The contradictions of the historians caused Luther, that he did not completely despise them in his Chronikön, but preferred the holy scripture to them. 14, 491.
Gender. Men have much more shameful infirmities than the female sex, such as pride, avarice and such gross vices. 1, 1731. Reason can see no more in the female sex than weakness and unwillingness. 1, 1730.
Genealogical registers. This was the reason why the genealogical registers were kept by the godly, so that the succession in the lineage of David would be extremely certain. 4, 2108. The main point of the genealogy is that Christ is promised through the lineage of Abraham and David, therefore Matthew knowingly leaves out three members. 7, 7. Matthew wants to prove by his genealogy that Christ came for the Jews; Lucas wants to show by his genealogy that Christ belongs to all nations in the whole world. 7, 6 The evangelists wanted to show by the genealogy in a rough and comprehensible way that Christ came from Abraham and David. 7, 4. Regarding the genealogy of Christ, it should be noted that Christ wanted to be born through sinners, because He came to save sinners. 7, 7.
Gossip. Let every man keep himself or his own from evil gossip or company, for it does murderous harm. 8, 1210. It is not up to you not to let evil gossip come, but it is up to you to guard against it, not to give it room, but to ward it off where it is stirred up. 8, 1216.
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You must guard against evil talk, so that you are equipped against it from God's word wherever you go or stand. 8, 4216.
Journeymen. If our good fellows or even our brothers and sisters want to teach us something evil and bring us to wickedness and evilness, we should leave them and avoid them. 13, 2782. Good journeymen, that is, nefarious boys. 3, 432.
Conviviality. Also sociability, cheerfulness, laughter and joking please God dial. 4, 875 f.
Society. The company of Christ and His disciples has been the most loving, kind and sweet company, the like of which has never been on earth. 13, 1985 f.
Societies. The companies squeeze and corrupt all lowly merchants. 10, 936. The companies have all goods under their hands and do with them as they please, that they increase and decrease according to their liking. 10, 935 f. The societies are nothing else than vain right monopolies, which also forbid the worldly, pagan rights as a thing publicly harmful to all the world. 10, 935. If the societies are to remain, law and honesty must perish. If law and honesty are to remain, the societies must perish. 10, 937. No one may ask how he may be in societies with a good conscience. No other advice is then: Bib off! 10, 937.
Law. Law is when God tells us to do something and demands something from us. 3, 262. Since we humans do not do what we are supposed to do after the first creation, since Adam and Eve were created in righteousness and innocence, therefore God gave the law 2c. 22, 456. God seeks two things by the law: the first, that he may keep us in discipline and drive us outwardly into an honorable nature; the second, that man may know himself to be false in heart. 12, 250. Where the law is not enforced, people become pagan, thinking they are doing right, when they are sinning grievously against God's command. 11, 754. Reason and the art of all lawyers with all their wisdom are too weak to recognize what is sinful before God; therefore God established the preaching of the law. 11, 755. The true office of the law is that it makes us guilty, humiliates, kills, leads into hell and takes everything, but with the intention that we may be led to heaven. 9, 456. We call the literal understanding of the law, according to which one thinks that the law can be fulfilled by our works and powers without the spirit of grace. 8, 1545. We call the spiritual understanding of the law the one by which we know that the law requires the spirit and leads us over, so that we can be fulfilled.
are carnal. 8, 1545. The right understanding and opinion of the law is to lead us to the knowledge of our inability and to drive us to Christ to seek grace and help there. 11, 475.. The law reveals sins, not so that the sinner may despair, but so that through its accusation and crushing it may lead him to the Savior and Comforter Christ. 9, 460. The law does not make children of God; it cannot beget a new being, but it sets before us the old birth by which we are born into the kingdom of the devil. 9, 464. The law does not make the sinner righteous, but puts his sin before his eyes, crushes him and brings him to self-knowledge, shows him hell 2c. 9, 460. The law is also a light that shines, and shows the sin, death, wrath and judgment of God; not the grace of God, not righteousness and life. 9, 414. We do not dismiss the law, but show its right office and use, namely that it is a very useful servant that leads to Christ. 9, 418. God must use the hammer of the law to crush the delusion of his own righteousness and to prepare a place for the teaching of the gospel. 9, 417. The law does not make one righteous, but it serves as justification by pushing one toward the promise of grace and making it sweet and desirable. 9, 418. Sin must first and foremost be recognized before grace is preached. But the law belongs to such knowledge. 11, 754 f. Although the law does not justify, it is nevertheless very useful and necessary, both in its civil use and in its spiritual use. 9, 416. If the law urges you to seek help and comfort in Christ when all your affairs are in despair, then it is in its right use. 9, 418. The law was not given for the purpose of making righteous, but for the purpose of denouncing, deterring, accusing and condemning sin. 9, 616. Both sin against the law, those who want to be justified by the law as well as those who want to be completely free from the law. 9, 454. The law, even in its best use and its highest power, can do nothing but accuse, terrify, condemn and kill, but can work no justice, nothing heavenly. 9, 478. Although the law civilly keeps from evil and urges to do good, it still does not free from sins and does not justify, but leaves people in the world. 9, 477. All that there is in the whole world of laws, ceremonies, worship, righteousness and works, does not take away sins, does not free from death, does not make people free from death, does not make them free from sins, does not make them free from sins, does not make them free from sins, does not make them free from death, does not make them free from sins.
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9, 468. The law is given for this reason, that it should bring about knowledge of sin and humility. 11, 82. Then the law is recognized when I learn from it that I am damned and cannot help myself, but must have another to save me. 11, 1697 f. When the law has been recognized and sin has been revealed through the law, it is necessary to know what Christ is. 11, 1697 God does not want to do more with the law than to make us realize our inability, our frailty and our sickness. 11, 1696. He who does not believe John does not accept Christ; he who rejects the interpretation of the law does not receive grace, for he does not want to be humbled. 12, 1034. Those teach rightly who frighten men with the law, and they teach that they cannot do one work of the law because their hearts are not pure. 12, 1033. The true knowledge of the law makes man empty of all confidence in himself, and makes him able and eager for the grace of God. 12, 1033. When the explanation of the law increases the evil conscience, it forces it to groan, hunger and anxiously seek the mercy of God, that is, Christ. 12, 1032. The law must be kept under the penalty of eternal damnation; therefore, the explanation of the law and the first ministry of the gospel leads us to hell and death. 12, 1032, The law forbids and demands not only word and deed, but also the inclination of the heart. Therefore, from the law comes knowledge of sin 2c. 12, 1032. Through the law not only is sin revealed, but we are also found to love sin and to hate righteousness as the opposite of sin. 12, 1023. The office of the law is not that it demands our works, but that it shows sin and how we are not able to do it. 19, 1561. The law's service, threatening and scolding is necessary so that one may learn to recognize sin. 19, 1477 The knowledge of the law has no more effect on man than that he fears God and must wait for his wrath and punishment. 13, 1152. The mobs and swarm spirits want to burden us with Mosi's law, crying out: Here is God's word! and do not know that it is also to be seen with difference to whom it is commanded. 14, 845. The law of Moses was given to the Jewish people alone, to force them with it and to humiliate them as with a dungeon and cane master, so that they would thereby become eager for God's grace. 14, 844. The law is meant to frighten and punish the trusting, unwise, secure old Adam and to punish him for his sin and death.
so that he may despair of himself in humiliation 2c. 20, 1657. 20, 1657. Where sin is not taught or preached by the law, people cannot know what sin is, therefore they cannot desire forgiveness and grace. 20, 1655. He who forbids the teaching of the law cannot teach about sin, and people must live freely and securely without the knowledge of sin. 20, 1655. The teaching of the law is necessary in the church and must be kept in it, because Christ cannot be kept without it. 20, 1646. Whoever says that one should not teach the law, which condemns, denies the law in fact. 20, 1648. The law must be preached to the wicked, so that they, frightened by it, recognize their sin, death and the inevitable wrath of God. 2c. 20, 1645. Those who say that the law should not be taught want that there should be no repentance at all. 20, 1640. To reveal sin is nothing other than the law, or the right actual work and effect of the law. 20, 1633. Sin and death must necessarily be revealed by the law, not by the word of grace and consolation. 20, 1631. The law is not given to make righteous or alive, or to help to righteousness, but to show sin and to work wrath 2c. 20, 1632. The law never went further, nor was it given by God, except to Moses' people whom he brought out of Egypt, and to Abraham's seed until Messiah. 20, 1850. The laws of God are a mirror in which we see our mud and wickedness, for they cover us all in sin, so that we cannot work our way out of it. 11, 1338. In the law I see as in a mirror that everything in me is damned and cursed. 11, 1549. Whoever is driven by Moses and wants to deal with the law is lost. 11, 1564. The law is given only for the sake of transgression, that sin and our corrupt nature may be known from it, that men may fear after Christ. 22, 426. The law has many perverse teachers, who do not lead people to the gospel, but torture the poor people with works alone. 12, 1025. The law is not a disciplinarian as such, but of Christ. 9, 457. The law is a disciplinarian, not of a new law or of Christ as lawgiver, but of Christ as the end of the law. 9, 459. The law is a disciplinarian, not that it drives to another lawgiver, who requires good works, but to Christ, who makes righteous and holy. 9, 458 f. As far as the flesh remains, so far also the law remains a disciplinarian.
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9, 461. The law must be laid on those who want to become righteous in such a way that they, frightened and humiliated by the law, take their refuge in Christ. 9, 455. This is the order that the Holy Scripture holds everywhere, that before the comfort of forgiveness, sin must be recognized through the preaching or feeling of the law. 11, 1330. God has given so many laws and commandments through Moses that we should confess our wickedness and the infirmities of human nature. 3, 65. By laws God wants to teach us that we should resign from our pretensions. 3, 65. God gives laws and rights for Abraham's, Isaac's and Jacob's descendants in the second book of Moses. 3, 675. The law of Moses is very old, but renewed by Moses. 3, 562. The law was given to the people of Israel alone. 3, 6: We should not look at the law of Moses any further than that it is an example of life. 3, 835. Even though both Jews and Gentiles have a law, they still lack God's, because without God's spirit and faith, the law cannot be sufficient. 3, 1039. The law, the natural one, of the Gentiles is written in their hearts. 3, 6. If the natural law was not written in the heart of man, the heart could not be struck with the preaching of the law. 3, 1053. The law commands and demands of us what we should do; it stands in demanding. The gospel only tells us to hold out and take the lap. 3, 3. The law does nothing but indicate what God demands of us. 6, 1235. The law says: Pay what you owe; but the gospel says: Your sins are forgiven you. 8, 1390. The law preaches what one should do and what one should not do, or rather what one has already started and what one has not done, therefore it serves only for the knowledge of sin. 8, 1390. Through the law we find nothing more than that there is nothing good about us. 3, 355. These are double-minded sinners who are drowned in sins and have even died, and yet dream that they are righteous and can fulfill the law. 7, 1694. No law can make righteous, but good can make worse. 3, 64. The law is given to reveal the curse, so that we may desire the blessing. 3, 355. The law does not give piety, but those who are pious do the law. 3, 64. The law does not help to make one godly, but we get this from the gospel. 3, 843. The law does nothing, but always compels and drives. 3, 432. The law should be strict and without
The law is to be administered with barmen for vengeance against the wicked, but with gentleness against him who has sinned against his will and unwillingly. 3, 1540. The teaching of the law commands what ungodly and lost people should do; but where godly people are, the law is already done. 3, 1526. The law finds man not only unwilling but also unable to do what it requires. 3, 1526. The law is given for the old man who is dead in sins, that it may press him and show him his sin. 3, 1526. They are pernicious teachers in the new testament, who torment the consciences with laws and works, since the prophecy of Christ abolishes the office of the law. 3, 1525. Because the flesh does not fulfill the spirit, it is impossible for any part of the law to be fulfilled, much less the whole. 3, 1602. If you look to the Spirit, who loves the law, there is no one who fulfills even one letter or tittle. 3, 1603. We are to consider from the heart how terrible it is to be under the law. 3, 1603 f. Those who do the works of the law, either compelled by the penalty or irritated by the benefit, in constant hatred of the law, do not fulfill it. 3, 1603. Those who deal with the works of the law are such people before others that they do not keep the commandments of God. 3, 1608. Through the law, not only is wickedness unresisted before God, but it only grows stronger and greater. 3, 124. The office of the law is to denounce and kill sin. 3, 719. Sin would not be alive, but asleep, if it were not for the law, which accuses us and makes us guilty. 8, 1348. The law compels us to go to grace so that it may be fulfilled. 3, 1247. The law is given to us for the purpose of revealing sin, but it cannot help us out of sins, nor can it line us up. 7, 1697. The words of the law tell us what to do so that we may live, but they do not give life. 7, 1694. To delight in the law of the Lord is given only by the grace of the Holy Spirit. 3, 1247. The law is called spiritual because it is fulfilled by the Spirit alone and requires the Spirit. 3, 1247. He who has love, that is, a sound complete will toward the law of God, and loves the same, fulfills the law of God. 3, 1208. The purpose of the law is to make all men guilty and to bring them to the knowledge of their sin. 3, 1517. When the law is preached and heard in the spirit, it kills completely and brings man to an unbearable knowledge of sin. 3, 1421. The preaching of the law remains so long, until that
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Christ rises from the dead and is transfigured. 8, 90. Those who know the law as it is spiritual recognize that through the law they are required to do what they are not able to do. 4, 1153. The law is the conscience's keeper, chain, rope and dungeon, for the law shows and makes known sin, and thus sows the conscience. 5, 662. The law had to precede Christ before the priest, and through Moses and his priests it had to be well done, so that the people would be prepared for Christ. 5, 1020. God uses the law not to make people better, but to control the wickedness of which they are full. 9, 874. The law should not and cannot make one righteous, but the Holy Spirit makes one righteous before God; if you do not have this, do not think that you can be righteous. 9, 875. It is good to beware of outward sins in the world, but to blot out sin before God by the law is of no avail. 7, 1723. The whole meaning of those who deal with the law is this: one must satisfy God by works, as all their deeds, speeches and writings testify. 7, 50. Sin is not removed by the law, but only recognized and increased, and in vain one seeks to be justified by it. 8, 1455. When the law forces man to acknowledge his wickedness and to confess his sins from the heart, it has finished its work and its time is over. 2c. 9, 436. Since human nature cannot hear the law, it is obvious that it can do even less and agree with the law. Therefore the law does not justify. 9, 432. As a dry land thirsts for rain, so the law makes hearts thirst for Christ. 9, 436. Paul says that no law is given to make alive; on the other hand, the Sophists teach that many and innumerable laws are given to make alive. 9, 438. The law in its civil use closes off the wicked, so that they cannot commit all shameful deeds according to their desires. 9, 446 f. The law in its spiritual use shows us sin, frightens and humbles us, so that we, thus frightened, recognize our misery and condemnation. 9, 447. The locking up and keeping under the law should not last longer than until the future faith; when that has come, this imprisonment should cease. 9, 447. The time of the law is not eternal, but has an end, which is Christ. But the time of grace is eternal. 9, 453. The law teaches man that he is ungodly and an enemy of God, because he does not obey God's law, which is good, righteous and just.
12, 1023. It is impossible to keep the law without Christ, because where God's grace in Christ is not recognized, the heart cannot turn to God nor trust Him 2c. 12, 846. If you preach to me long about the law and my works, it is nothing but a sermon that only brings sin, death and condemnation upon me 2c. 12, 866. 12, 866. The law is a word of death, a doctrine of wrath, a light of affliction that reveals sin and demands righteousness that we are not able to do. 12, 288. Although faith does not fulfill the law, it does so that it may be fulfilled, for it acquires the spirit and love that it may be fulfilled. 12, 373. Where the Holy Spirit is not and does not give grace, man's heart may not favor the law, but would much rather it were not a law. 12, 184. Without the grace of the Holy Spirit, man does the law only with unwillingness, out of fear of punishment, disgrace and hell, or out of love of his benefit and blessedness, not in honor of God. 12, 185. The law wants to be fulfilled with will and only by children of God, is hostile to the servants and unwilling. 12, 215 All who do good works because they are commanded to do so, out of fear of punishment or desire for reward, are under the law, must be pious and do good, yet unwillingly. 12, 231. The teachings that drive men by commandment and law to become godly are dangerous, for they only tear them further away from God, from Christ, yes, also from the law and all righteousness. 12, 251. The shutting up and keeping under the law was directed to the future faith, that the same made us free and free not to do evil, but good. 12, 253. By shutting ourselves up under the law we should learn to desire faith and recognize our nature inclined to evil. 12, 253. To be under the law is recently to be a glorifier, to do many good works and yet not be pious, to live a good life and never become righteous, to always teach and not understand anything. 12, 259. The law definitely teaches how God will punish sin, and does not say a word about God forgiving sin without merit for the sake of Christ. 13, 1195. Nature should recognize and feel its wickedness by the good law of God and sigh and seek the help of divine grace in Christ. 14, 12. The law has validity and must have validity to teach us about obedience to God in this life. 14, 1064. Moses can only indicate through the law what one should do and what one should not do, but the power and ability to do so is not given.
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He does not give it, and so leaves us in sin. 14, 9. The light of the law teaches us that we are under the corruption of nature and under the wrath of God. 18, 1159. The law says: Do this, and it will never be done; grace says: Believe in this, and everything is already done. 18, 39. By all the demands and words of the law it is always indicated what men should do, not what they can do or really do. 18, 1781. Man is admonished and taught by the words of the law what he should do, not what he can do. 18, 1781. The teachings of the law and the gospel are very necessary and must be combined insightfully, otherwise people either despair or become presumptuous. 22, 808. This is the use of the whole law, that we should come to faith. 22, 1950. The law should not arrogate to itself a foreign office or custom, namely that it justifies, but should leave this to grace alone, to the promise, to faith. 9, 408. Men want to do the law, which they cannot do; the gospel, which they should accept, they do not want to accept 22, 419. The right and proper use of the law is that it throws down and crushes the delusion of one's own righteousness. 9, 411. All love and praise Moses, the law and Jesus Sirach, but only as long as they read them; but when it comes to doing, they become hostile to them. 22, 425. The spiritual use of the law must be understood by those who desire to become righteous, not by those who have already become righteous. 9, 455. The civil custom of the law lasts forever, but the spiritual custom does not last forever, but has its abstinence to the future faith 2c. 9, 455. The right custom of the law is that I be brought to the knowledge of sin through the law, so that I may come to Christ and be justified by faith. 9, 459. 9, 459. When the law is in right use, it urges the conscience with its terror to thirst and seek after the promise of God, and to look to Christ. 9, 479. The law accuses and terrifies us, throws us under sin, death and the wrath of God, and condemns us by its judgment, and rightly so, because we are all sinners. 9, 486. The law in its proper use should serve and stand for the promises and grace. But if it goes against this, it is no longer God's holy law. 9, 528. Those who abuse the law seek to be justified by it, toiling and struggling with its works day and night. 9, 529. The preaching of the
Law is also God's word, but the seducing spirits who boast much of the law counterfeit God's word and do not teach the same right custom 2c. 12, 836. 12, 836. We see what the law does: when it most compels and urges, it makes either desperate people, or presumptuous, or hypocrites. 14, 1059. Actually, law and works of the law are called by Paul what the human will works without imputation of God or apart from Christ. 19, 1459. If I were with the Jews, and trusted to produce fruit among them, I would almost certainly keep all their laws and ways with a free conscience. 2c. 19, 1373. We are willing to keep all the papal laws if they were commanded in a secular way; but this we refuse, that they be struck on the conscience in a spiritual way. 19, 1378. The law has its limits until Christ comes; when he comes, Moses ceases with the law, circumcision, sacrifices, the Sabbath; all the prophets also cease. 9, 21. The law has its goal, namely until Christ comes, and is to frighten the impenitent with God's wrath and disgrace. 9, 800. Unless you insist in your heart that there is no law and no wrath of God, but only grace and mercy for the sake of Christ, you cannot be saved. 9, 20. The willingness and joyfulness of the spirit, which can fulfill the law, is not obtained in any other way than through faith in Christ. 8, 1652. Man's law falls in such a way that it is completely removed, for this you do not need Christ; but to remove God's law, Christ alone must do it. 9, 869. Man's law must be removed in death or sooner; God's law, however, is eternal, therefore one must have him to whom it has no right, who has done enough for us. 9, 869. The law demands a much higher righteousness than that which is based on outward virtue and piety. 9, 799. If I take hold of Christ and cling to him, the law cannot be against me. For Christ is not a sinner and has done as much as the whole law wants. 9, 868. Because Christ is mine through faith, and I in turn am his, no law can accuse me, as little as Christ. 9, 868. If I am to have a righteous will toward the law and do what Christ is called, he himself must first be present and have planted his knowledge and ability in my heart. 7, 2362. Christ comes and brings what the law teaches and requires of us; he brings grace and truth, so that I now fulfill the law. 7, 1697. Everything in the law must be done and fulfilled down to the smallest jot; but this is done through the one man Christ alone. 7, 427.
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The law of faith is the law of Christ, the law of grace, which justifies, fulfills all things, and crucifies the evil lusts of the flesh. 8, 1450. Augustine says: He who lives righteously with love for righteousness lives the law itself. 8, 1450. The law teaches what you owe and what you lack; Christ gives what you should do and have. 8, 1451. Those abuse the law who use it otherwise than as a sign by which they are led to Christ, that they may know their misery and seek mercy. 8, 1451. Since faith in Christ loves the law, which forbids evil desire, it does just what the law commands, it crucifies evil desire. 8, 1455. Where the law of God enters the heart, sin comes to life and can kill man, if he does not seize the victory, which is Christ our Lord. 8, 1267. We who believe are free from the law through Christ, who has made a triumph of it through Himself. 9, 489. Christ endured all the tyranny of the law, for it terrified Him so much that He felt such great fear as no man ever felt from the earth. 9, 489. Christ was not a teacher of the law, but a disciple who was obedient to the law, so that through this obedience He might redeem those who were under the law. 9, 490. By submitting to the law and bearing its condemnation, Christ freed us from the curse of the same. 9, 490. Because Christ overcame the law in his own person, it follows that he is God by nature. 9, 491. Christ is above the law because he overcame it and strangled it; therefore he is the Son of God and God by nature. 9, 491. Christ overcame the law through himself and then, when he rose from death, condemned it and put it out of the way. 9, 491. Christ's right and proper office is to contend with the law, sin and death of the whole world, and to deliver His believers from the law and all evil. 9, 491. Christ came to abolish the whole law, the priesthood and the kingdom of the Jews. 5, 435. The law was abolished so that faith alone might rule the consciences. 5, 439. When the law has frightened a hard heart until it has come to feel its sin, then Christ also shall come and comfort the one so frightened. 5, 518. Because the law has condemned and damned him who was innocent, it must come again, be taken captive, crucified and lose all power. 5, 1344. Because the law, sin and death have condemned Christ, in whom we believe, as one.
If they have attacked the guilty in a hostile way, they kill themselves by killing Christ. 6, 84. Law, sin and death have been crushed in the body of Christ and cannot harm those who believe in the suffering of Christ. 6, 84 f. Christians rejoice because the gospel announces the forgiveness of sins and the victory over the law and death, which has been acquired through Christ. 6, 84. Because the law, sin and death have killed Christ, the innocent, they have lost all their rights over me. 6, 110. The law, sin and death have accused Christ, brought him to the cross and killed him, but innocently and undeservedly. 6, 110. The law cannot convince us that we are sinners because Christ crucified sin and took it away. 5, 1348. We are captives under the law, sin and death; these three enemies are the cruelest tyrants, which are very hostile to all the godly. 6, 109. The law, sin and death have taken offense at the one who has not committed sin, but is truth, righteousness and life. 6, 136. The law, sin and death had no right to accuse, condemn and kill Christ, but He allowed Himself to be accused for our sake 2c. 6, 136 f. The law, sin, death and Satan have lost their right in Christ, and are brought into bondage as conquered according to the law of war. 6, 159. Although Christ was born under the law, he was not born under the law, nor was he a debtor to it, but for our sake he submitted to it. 6, 180 f. Because the law cannot be kept by us, it always accuses and terrifies us. Therefore Christ is needed to comfort us in this terror with his righteousness. 6, 474. Christ rightfully condemned the law that accused him as a sinner and also redeemed us from the curse of the law. 6, 728. The law and the works of the law are to be done in such a way that without them one believes to attain salvation through Christ alone, who is the end of the law. 8, 1411 f. Christ has put away sin, death and hell in his body, has completely fulfilled the law, so that it must cease to accuse and condemn us. 8, 1349. Our Lord Christ threw himself under the law for our sake, that he might redeem us from the curse of the law. 13, 2659. Christ is not a sinner, yet he puts himself under the law, so that all who hold to him with faith may be freed from the curse of the law through him. 13, 109. If we ourselves could be obedient to God, or if we could enforce his law, we would not be able to do so.
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If we had been able to fill the law, it would not have been necessary for the Son of God to become obedient in our place. 19, 1449. Christ put Himself under the law, and gives the victory that He obtained in the law to us, that we may enjoy it, and that the law may no longer condemn us. 13, 108. Christ voluntarily put himself under the law, and the Father also voluntarily put him under it, though he was not under it, but we are not voluntarily put under it. 12, 233. Christ fulfilled the law, and did it all of his own free will, not out of necessity and the constraint of the law; which no one can do, except from and through him. 12, 233. God gives and forgives us sin and death for the sake of Christ, who fulfilled the whole law, that he might inflame us through the Holy Spirit and drive us to love him again. 11, 1704. Christ overcame and killed the law with a twofold right: first, as the Son of God, as the Lord of the law; second, in our person, in whose place he took his place. 9, 487 f, Christ redeems from the law not by breaking and abolishing the law, but by the gift of a voluntary spirit, which does everything without impulse and without constraint, regardless of the law. 2c. 12, 233. The law accused Christ as a blasphemer and rebel, made him guilty before God of the sins of the whole world 2c. 9, 487. Christ was not under the law, but voluntarily submitted to it; then the law exercised its tyranny over Him. 9, 486. Christ is the Lord of the law, therefore the law has no right over Him; it cannot accuse Him because He is the Son of God. 9, 486. Christ is the Son of God and of a woman, who was put under the law for the sake of us sinners, so that he might redeem us who were under the law. 9, 483. Christ became a curse for you and redeemed you from the curse of the law. If you believe this, the law is dead to you. 9, 584. Since Paul says that through Christ we are freed from the curse of the law, he is speaking of the whole law and especially of the moral law, which alone accuses. 9, 583. 9, 583. Since the law found Christ among the murderers, it condemned him as a murderer and put him to death. 9, 369. Christ acquired the Holy Spirit for us through his death; he does the law in us, and not we. 11, 1698. Christ has fulfilled the law completely in every way; he gives this to me; he helps us from the law. 11, 1698. Even though I have not fulfilled the law, I know from the gospel that Christ has given me everything he has and has fulfilled the law in my place. 12, 1832. Because the law is based on
Christ, it has lost all its right in him, and he gives us such victory. 13, 1537. Because Christ has redeemed us from the law, it follows that he has also redeemed us from sin and death. 13, 1535. Where Christ comes, the law ceases, even the ten commandments; not that one should not keep and fulfill them, but Mosiah's ministry ceases in them 2c. 14, 12. We are free from the heavy burden of the law and also from Pabst's treasure. 13, 2658. Since Christ has abolished all laws through the freedom he has conquered for us, he has much more abolished the laws that the papists hang on place, person, clothes, food 2c. 18, 1547. The Lord has not set us free from the law, but from the power of the law, which is the true setting free from the law. 18, 1545. It is only a certain and credible example of the fulfillment of the law, in the one man, who is the mediator between God and men. 19, 1449. There is no example of the fulfillment of the law, nor is there any in any of the saints, nor in the whole holy church. 19, 1447. The law is necessary, but not for salvation, for no one can keep it, but for the forgiveness of sins it accomplishes and fulfills 2c. 22, 441. God has not decided to make blessed through the law, but through Christ, therefore man, even if he fulfills the whole law, would still need the mercy of God. 22, 434. Moses comes with the law, various works and services, but Christ comes without law at all, without works, gives grace, righteousness 2c. 9, 467. Christ has taken away all the laws in the writings of Moses in the whole world. 9, 467. As far as I take hold of Christ in faith, so far is the law taken away from me. 9, 463. As long as we cling to Christ, we are governed by the Spirit and are free from the law. 9, 694. For the sake of our person we would have to remain condemned under the law, but for the sake of Christ and baptism we are high above all laws. 11, 1252. The law is abolished in our hearts, so that it does not accuse us and is not a force of sin anymore. 6, 143. Since the Lord Luc. 16, 17. says: "The law shall not pass away", he is not talking about circumcision or the law of Moses, but about the ten commandments. 20, 1851 f. The law is a sermon that makes sin; it makes hungry souls, frightened, afflicted, meager hearts and consciences that groan for God's grace. 8, 60. In the preaching of the law there is only thirst, thirst and lack, yes, neither counsel nor help. 8, 90. Let the law be
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Preach in such a way that we do not die under the burden, but rather let ourselves be led to Christ. 7, 1137. Let the new man only be uninhibited by laws; the old man be driven by laws without ceasing, so that you have used it rightly and well. 9, 873. In the world, the law and works must be insisted on as if there were no promise of grace at all, for the sake of stiff-necked, proud and hardened people. 9, 20. It is necessary to preach the law so that people will recognize their sin and be driven by it to sigh for grace and reconciliation. 6, 1019 f. That the law has been abolished is not to be understood as if nothing more needs to be done according to the moral law and we are allowed to live according to our own liking. 6, 143. When the law is loved in the heart, it is fulfilled in truth. 3, 1612. That the law should be in the heart, that is, that it should be loved, is impossible for us. 3:1612 The law is fulfilled through the word of the gospel, which is first preached with the mouth and then believed through the sermon. 3, 1613. The "lost sheep of Israel", that is, those who feel lost because of the law. 3, 1951. We must ask for the desire for the law through a humble faith in Christ from heaven. 4, 235. What it means to "delight in the law of the Lord" is shown in the example of the fifth commandment. 4, 233. The will that is forced against the law through fear of punishment is a servile will, the will that seeks reward is a hypocritical will. 4, 232. The law of God, the most salutary teaching of life, cannot promote man to righteousness, much less the works of man. 18, 37. No one fulfills the law unless he has Christ in whom he believes. Therefore the Holy Spirit will punish the world for the sin of not believing in Christ. 12, 1405 f. If the law could have justified, then surely the Holy Spirit would not have been given to the Gentiles who had not kept the law. 9, 274. If the law justifies, it follows inevitably that we are made sinners through Christ, that therefore Christ is a minister of sin. 9, 199. If you bring the law into the conscience and the promise of freedom into the flesh, there will be a confusion as it was under the pabstry 2c. 9, 400. The law should only be an exercise to prove love with it; otherwise, without love, God does not ask anything about the works, let them be as beautiful as they want more and more. 11, 1693. The law demands of us our works; the promise of the seed offers us God's spiritual and eternal benefits, viz.
in vain, for Christ's sake. 9, 402. We do not sin by keeping the law, but by keeping it we throw away grace, if we think we will be justified by it. 9, 243. The gospel, if it is right in the heart, should make such a person who does not wait until the law comes, but is full of joy in Christ and has a desire for good. 11, 1251. Live also as Christ did, that you do not wait until the law comes to torment you, but without the law do of your own accord what you ought to do. 11, 1251. All laws are not to be kept, unless they serve love; if they do not, they are to be torn up, be it God's or man's command. 11, 1681. One must first hear the gospel and believe in Christ before coming to the fulfillment of the law, otherwise it is nothing but hypocrisy. 11, 1568. Those who are not under the law do what is good and do not do what is evil, regardless of the law, with its threatening, promising, punishing, and rewarding, out of a good will, out of love of what is good and hatred of what is evil. 12, 232. The spirit makes a merry and free heart, as the law demands; so then works proceed from faith. 14, 97. The Holy Spirit puts the desire of free love for the law into the heart. 14, 97. To fulfill the law is to do its works with joy and love, and to live freely without the constraint of the law, divine and good, as if there were no law or punishment. 14, 97. If the law were bodily, it would do enough with works; but now that it is spiritual, no one does enough for it, unless everything comes from the heart. 14, 96: All laws are based on faith and love, therefore none of them should be valid anymore if they are contrary to faith and love. 14, 8: There is nothing more certain in the alleviation of laws than to let love be the judge. 19, 1656. Because under and beside the works of the law there remains in the heart unwillingness and compulsion to the law, such works are all lost and of no use. 14, 97. Through love the law will be fulfilled in that life when we will be perfect as a new creature of God. 19, 1457. The "delight in the law of the Lord" is not only love for the law, but also a loving delight in the law. 4, 232. The law of the Lord must be separated from the laws of men as far as possible. 4, 230. The delight in the law comes from faith in God through Jesus Christ. 4, 232. This is the only pearl a man can find, that he loves the law of God. 4, 222. The law brings shame, but the gospel fills the heart with joy and gladness, because it brings the certain forgiveness of sins.
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The law is thirsty and leads to hell and kills. 6, 1570. The law is thirsty and leads to hell and death, but the gospel is refreshing and leads to heaven. 8, 81. It was so in the time of the Lord Christ that it was preached that whoever would be saved must keep the law, but no one knew where to keep it. 8, 90. The spirit has a greater delight in the law of the Lord than the flesh has in riches and its pleasures. 4, 1163. Those who have experienced that they cannot satisfy the demands of the law, despair of themselves and take refuge in Christ, the fulfiller of the law. 4, 1156. Love for the law does not come from the law itself teaching, but from the warmth that justifies and converts souls. 4, 1147 f. Through the Holy Spirit we can satisfy the law to some extent; but if we do not satisfy it, it does not make us guilty for that reason, because we have forgiveness of sins. 6, 84. Through Christ the law is not changed, but we are changed by the Spirit of God, which makes us love the Father who chastens us. 6, 84. Christ gives His Spirit so that we may not despair in sins and may glory in tribulations, that the office of the law may be done, and the law may be made sweet. 6, 84. The law and works do not make righteous; nevertheless, the law should be taught, and works also taught and done, so that we may know our misery and desire grace. 1, 949. A man without grace cannot do the law other than either out of fear of punishment or out of hope of a promised reward. 8, 1568. Faith is the fulfillment of all laws for the sake of Christ, who fulfilled the law. 8, 1566. An unclean heart does not fulfill the law, but only pretends outwardly that it fulfills the law 2c. 9, 755. The law cannot be fulfilled without the Holy Spirit, but without Christ one cannot obtain the Holy Spirit. 9, 755. The law of Christ is the law of love; apart from that he has given us no law. 9, 734. A Christian fulfills the law inwardly by faith, for Christ is the end of the law, outwardly by works and by the forgiveness of sins. 9, 715. Both the righteous and the unrighteous are prevented by the law, but those who are in the spirit have a willing, cheerful heart, but those who are not. 9, 881. It is clear that the law has nothing to do with the pious; but if it has to do with someone, he need not be pious or righteous. 9, 880. The law prevents worldly piety, so that a man does not measure himself to be pious before God, but brings him to the point that he must be pious.
he confesses himself a sinner before God. 9, 878. The law increases sin, so that man only becomes more hostile to it the more it demands that he cannot keep it. 14, 96. The law should and must be kept, but because we cannot keep it, we cling to Christ so that we may be saved by faith. 13, 2038. The preachers of the law cannot give the power to fulfill the law or give a willing heart, rather they increase wrath and sin through this compulsion. 14, 1228 f. It is impossible for us to follow the law unless our hearts receive the Holy Spirit first through the gospel and are cleansed from sins. 13, 859. Because we cannot do the law fully, it helps us to have an evil conscience and to fear God's wrath and judgment because of our sins. 13, 909. Since we are carnal, it is impossible for us to fulfill the law, but Christ came to fulfill that which we cannot fulfill. 12, 1692. Because one cannot keep the law, it follows that the law sues us, strangles us, gives us to the devil and throws us into hell. 13, 110: Those who want to satisfy the law with outward works only become hypocrites, but in others it only causes anger and makes sins increase. 11, 738. Without the Holy Spirit, which we receive only through Christ, it is impossible for us to do the least thing for the law. 13, 859. All men are called liars because no one can keep God's law from the bottom of his heart; for everyone finds in himself a reluctance to do good and a desire to do evil. 14, 95. The law tells us what we should do, but it does not follow that we can do it. We are guilty of doing it, but we do not find the doing in ourselves. 13, 2340 f. Augustine says: through the law, sins would be revealed in us, and wrath would be increased, not through the guilt of the law, but of our nature. 22, 438. The law was not given that it should and could make righteous and alive, but only that it should indicate sin and cause wrath 2c. 22, 440. The power and authority of the law is that it kills or shows that sin must be punished with eternal death. 19, 1446. The law stings and drives us with its rod, that is, with sin. 6, 139. That the law is the power of sin, that is, that it fortifies and strengthens sin. 6, 139 f. The law kills and makes sin exceedingly strong, for however much it may be taught or kept, it does not thereby purify the heart itself. 8, 1395. The law, not
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The ceremonial law alone, but also the moral law, yes, even the most holy Decalogue, is the letter, which makes neither alive nor just. 8, 1395. Freedom from the law is in the conscience, but the body and our old man is subject to all laws. 6, 429. The law can do nothing in the conscience but terrify, increase sin and kill. Therefore, the realm of conscience belongs to grace alone, which puts Christ before us. 6, 474 The law is for the discipline of the flesh and for civil life, but freedom is to reign in the conscience and in the spirit. 6, 478. The law is to be a disciplinarian of the body, but those who seek righteousness through it make it a disciplinarian of the conscience. 6, 474. Those who use the law for justification abuse it for their damnation. 6, 474. These are very harmful teachers who argue and pretend that the law should not be preached in the church. 1, 1186 f. These are lying prophets who pretend that one should not teach the law in the church, that one should not attack anyone harshly or that one should not weigh down the conscience. 1, 1189. This is in the life to come, that we are fully alive to God and dead to the law. 8, 1449. The law wants so much that man has a pure heart, a good conscience and untainted faith against God, from which love flows. 9, 872. The law is good if one uses it rightly; but again, it is not good but harmful if one does not use it rightly. 9, 873. In the 5th chapter of the Gospel of St. Matthew and the following chapters, Christ urges the right knowledge of the law against the glosses of the Pharisees. 7, 18. The right teaching of the law is necessary against such teachers who do not use the law rightly and only teach works without the heart. 7, 18. The right teaching of the law is necessary so that the right understanding of the law is revealed to the godly, namely that everything must be done from the heart. 7, 18. To die to the law means to become free from the law. 8, 1449. To live by the law is not to fulfill the law; to die by the law is to fulfill the law; this happens through faith in Christ. 8, 1449. The final cause for the righteous to obey the law is not to attain righteousness before God, but worldly peace, gratitude to God 2c. 9, 492. God's law does not make him content with works, but rather punishes works done without a heart as hypocrisy and lies. 14, 95. Where there is no free desire for good, the heart's reason is not in the law of God, even sin and anger deserve to be punished by God, although by heart much good is done.
Works and honorable life seem to be. 14, 95. That Paul says that only the doers of the law are righteous with God means that no one is a doer of the law by works. 14, 95 f. No one but God's Spirit gives a man the desire for the law from the heart. 14, 96. Where there is not such a spirit in the heart, which does not do the law out of fear or compulsion, but out of a free heart, there remains sin, unwillingness, enmity against the law. 2c. 14, 96. The work of the law is everything that man does or can do by the law, out of his free will and his own strength. 14, 96 f. The law works wrath rather than grace, because no one does it with pleasure and love, so that disgrace rather than grace comes from the work of the law. 14, 103: Those who do not know the law are blind, they are presumptuous, they think they can do enough with works, because they do not know what the law demands. 14, 106. Without faith the law cannot be understood. 6, 77. Without the knowledge of grace, that is, of the gospel of Christ, it is impossible for a man to understand that the law is a weak and meager element. 9, 535. Although Christ sometimes interprets the law, it is not his own and proper office to do so, which the Father sent him to do. 9, 787. Those who fall away from grace back to the law completely lose the knowledge of the truth, do not see their sin, know neither God nor themselves. 2c. 9, 535. The law is given for this purpose, that it may prevent one from doing evil and enforce an outward piety before the world. 9, 878. The law is used properly, worldly, to keep the wicked in check, theologically, to increase sins. 9, 536. There is no one who does the law, but we all, because of inherent sin, hate the word and works of God, yes, even God Himself. 6, 83. After sin and death are abolished, the law finds nothing to accuse and condemn. 6, 137. Reason judges thus: The law is a doctrine that enjoins what is good and honorable and forbids what is evil and shameful, therefore it is certainly good and holy. 6, 139. Reason is convinced that the law invalidates, abolishes and destroys sin, that it is a force of righteousness, but not of sin. 6, 140. It is not the right knowledge of God that comes through the law, be it Mosi's or that is planted in our nature, because people do not follow it. 7, 1705. Those do not preach the law rightly who preach it in such a way that they catch the consciences with it and drive them to such works, by which one should count something before God. 9, 872.
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The Holy Spirit dwells in the heart, but not in the flesh, where the devil dwells with his seed; therefore man must be forced by heart with the law. 9, 882. Summa Summarum of the commandment of God is: According to the spirit there is no law; according to the flesh there is law, for that does not do what it should, but the spirit does. 9, 883. A Christian lets the law rule over the body and its members, but not also over his conscience. 9, 165. As long as we are in the flesh and still have the remnants of sin on us, we are under the law, but not under the curse. 9, 367. When Christ has come, we must know nothing of the law, except that it must have its dominion over the flesh to keep it in check. 9, 482. The law must be preached to the godly, so that they are reminded to crucify their flesh together with the lusts and desires 2c. 20, 1645. In the heart and conscience of a Christian, all laws are altogether abolished, but outwardly in the flesh they remain. 9, 473. The law is not to be put on the conscience, but on the flesh. 9, 214. As the law is to rule in the flesh, so the promise is to rule in the conscience in a loving way. 9, 400. The saints have not yet completely put away the flesh, therefore the terrors of the law return again and again, the fear of death and other sad images. 9, 486. Because the Christians still live in the flesh and blood, which stirs with sinful lusts, they still need the preaching and admonition of the law in order to remain in daily repentance. 11, 1330 f. Those who are still without the fear of God, secure and unbroken, should be admonished most strongly to repentance by threatening the wrath of God, that is, not preaching the gospel but the law to them. 11, 1330. No law is given to the righteous, as long as they are righteous and live in the spirit, but as long as they are in the flesh, they are under the law 2c. 19, 1458. The new man in Christ delights in the law of the Lord; without and apart from Christ, the old Adam hates the law. 9, 1764. The old man shall remain subject to the law because of the remnants of sin in the flesh until he is laid in the grave. 6, 181 The law shows sin but does not abolish it; it commands what one should do, but does not provide the power to fulfill it. 6, 140. The law demands such things of me that are impossible for human nature, because by nature I cannot love God with my whole heart out of my strength 2c. 6, 140. The law is truth, holy, right and good, but it does not give blessedness, grace and peace.
It does not take away sin. 6, 688 The law was given, not only to keep us in check, but to drive us to the Son of God. 6, 688. He who deals with the law sins inwardly and applies righteousness outwardly; the believer does good inwardly and decries his sin outwardly and pursues it. 8, 1448 f. Mosi's laws bound and obligated only the Jewish people in the place God had chosen; we have the imperial and the land laws. 22, 416. If the laws of Moses had to be kept by the courts and the world, we would also have to be circumcised and keep the Mosaic ceremonies. 22, 416. Whoever keeps one law of Moses as Mosaic law and makes it necessary to keep it, must keep them all as necessary. 20, 148. He who wants to keep one law of Moses as necessary must keep them all, and must circumcise himself and become completely Jewish. 19, 1689. If we are forced to keep one law of Moses, then for the same reason we will also have to be circumcised and keep the whole law. 17, 204. Whoever wants to keep one part of the law as necessary for salvation, must also keep all the other parts. 9, 617. Reason is horrified and becomes a fool when it hears that we are not justified unless we have first died to the law. 9, 214. We know that when we take hold of Christ in faith, as far as conscience is concerned, we come under a new law that swallows up the old law that held us captive. 9, 214. The Christian conscience should be dead to the law, that is, free from the law, and have absolutely nothing to do with it. 9, 214. If we have died to the law, the law has no right over us, just as it has not the slightest right over Christ, who redeemed us from it. 9, 212. Paul says: I have died to the law, that is, I have nothing at all to do with the law. He could not have said anything stronger than justification by the law. 9, 213. For a Christian, the whole law is dead, whether it be ceremonial law or the holy ten commandments, because he has died to it. 9, 212. To die to the law is not to be bound by it, but to be free from it and know nothing of it. 9, 213. The papists say: If you want to live to God, then live to the law or according to the law; we, on the other hand, say with Paul: If you want to live to God, then you must be dead to the law. 9, 212. Thomas Aquinas and other scholastics, when speaking of the abdication of the law, say: the laws concerning ceremonies are abdicated, but not the laws concerning the ceremonies.
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Moral Laws. 9, 582f. He who has Christ in his faith has done enough for the law and is no longer frightened by it. 12, 1001. Under Christ alone we walk freely, unconstrained and joyfully, keeping the law out of pleasure and love, fearing no punishment and loving no reward. 12, 996. No law can make a man's will do the law with pleasure and love, no matter how much he is forced to do the works. 12, 995. To keep the law with pleasure and love, and neither out of fear of punishment nor out of love of reward, can only be done by the grace of God. 12, 994 f. When we speak of breaking and violating the law, we must be understood to mean that the false understanding of it is to be broken, but the true understanding is to be kept. 19, 1653. We are not to let the law rule in the conscience in any way, especially since it cost Christ so much to take away the tyranny of the law from the conscience. 9, 481. The law of the ten commandments has no right to accuse and terrify the conscience, in which Christ reigns through grace. 9, 583. Sin is no longer the sting of death, for through Christ sin is forgiven, God is reconciled, and the heart has begun to be pleasing to the law. 14, 12: For those who repent, the law is taken away and abolished, so that the sin of their parents does not harm them. 2c. 22, 401. Because God's law requires our obedience to God, the lawbreakers also abolish obedience to God. 20, 1634. Only respectively, by grace, not essentially or according to its substance, is sin abolished, the law done away with, death destroyed. 20, 1645. The word "law" in Paul is not to be understood in a human way, that it is a doctrine of what works are to be done or not done, but God's law demands the reason of the heart. 14, 95. Paul is the only one of the apostles who calls the law elements of the world, weak and meager statutes, the power of sin, a letter that kills 2c. 9, 482. "Without law" is to be understood everywhere in Paul, as Augustine rightly interprets it: without the help of the law. 20, 1641. Since Paul says that man is justified without the works of the law, he is speaking in general, especially of the moral law or the ten commandments. 19, 1443. That Paul says that man is justified without works of the law must be understood of the law and of the sins of the whole world from the beginning. 19, 1444. If Christ is the Savior of all men in the whole world, then Paul must necessarily speak of the law and of the sins of the whole world. 19, 1445. We have contended that
Paul is not talking about the ceremonial law, but about the true law and the righteous works of the law. 19, 1446. God has always dealt with the Jews and all the world in such a way that he promised them grace and forgiveness of sins before the law was given. 12, 860. God gave the law long after the promise in order to show that God's grace and blessing would not come from the law, but from the pure mercy of God. 12, 860. Before the law there were also holy and blessed people, because they believed the word by which God promised to bless them in the future seed, Christ. 12, 860. Those who want to be justified by the law roll a stone, that is, they toil in vain, like Sisyphus and the daughters of Danaus. 9, 533. If I hold that Christ requires of me the law and works for righteousness, he has become useless to me, and I have lost him. 9, 619 f. This should be firmly remembered that Paul says that to want to be justified by the law is nothing other than to be separated from Christ, and that he becomes completely useless to us. 9, 619. It is impossible for Christ and the law to dwell in the heart at the same time, for either the law or Christ must depart. 9, 619. As much as a Christian is terrified by the law, which indicates sin, he still does not despair because he believes in Christ. 9, 583. Since sin has been forgiven by Christ Himself, the Lord of the law, the law, the handmaid, no longer has the right to accuse us of sin 2c. 9, 583. The law is fulfilled by faith in this life, in that God for the time being imputes the righteousness or fulfillment of the law acquired by grace through Christ. 19, 1456 f. The law is fulfilled, not that enough is done for it by us, but that we are forgiven for what we cannot do or have not done. 22, 377. The law, if fulfilled, makes righteous, but no one is found who fulfills it. 22, 413. Through the gift, that is, the Holy Spirit, the law began to be fulfilled, but through grace it is fulfilled, that is, through the forgiveness of sins. 22, 433, Grace makes the law sweet to us, so there is no longer any sin, and the law is no longer against us, but one with us. 14, 105. The free, natural willingness to do good and to leave evil should also be in us; this is the spiritual freedom and redemption from the law. 12, 232. The Holy Spirit will even make a new man out of you, who will do everything that the law commands him to do with joy and love from the heart. 11, 1698. If you want to be saved
646Laws , the - Law sermon. 647
the law, which is to love God with all one's heart and to love one's neighbor as oneself, must be fulfilled as perfectly as the angels fulfill it in heaven. 11, 1701. For this very reason we teach faith, so that the law may be fulfilled. 11, 1702. Christ confirmed the preaching of the law when he commands his disciples to first preach repentance in his name. 11, 755. "To do the law" is first of all to believe, and through faith to fulfill the law. 9, 337. Outside of the article of justification, we are to hold the law in great honor, praise it exceedingly highly, call it holy, righteous, good, spiritual, divine 2c. 9, 481. It is impossible to fulfill the law in any way without the grace of God. 18, 25. After faith in the sacrificial lamb, the Son of God, and the impartation of the Holy Spirit, obedience to the law pleases God. 10, 192. No one doubts that God can give such great grace that man fulfills the law perfectly, as we think of the blessed virgin. 18, 1079. Luther wishes that the punishment for thieves be regulated according to the Mosaic law. 21a, 618. "The paternal law" Jerome interprets to mean the Pharisaic doctrines and commandments of men; but Luther believes it to be the whole law of Moses. 8, 1394. Dispute between Dominicus Beier and Martin Becker over the custom of the law, settled at the request of Wolfgang von Saalhausen by Luther, Bugenhagen, and Melanchthon. 17, 2178 ff.
Laws that. One must prove the right to make laws from a divine command, but not from a human one. 19, 341. The right to make laws belongs to God alone, but it belongs to us to recognize, examine, judge and separate his law and word from all other laws. 19, 344. The papists attribute not only the right and power to judge, but also to make laws, to the pope, who is often a member of the devil and who errs. 19, 341. The pope enforces it with his laws, so that one must believe that one is obliged to do what he sets and gives. 18, 1562. Experience and the Scriptures teach us that the fewer the laws, the better the law, and no community has ever been well governed where there have been many laws. 19, 1036. The jurists rightly say that good laws are produced by bad customs, because what is required by the law does not happen. 14, 1983. If laws are made too early, before custom and practice, they seldom turn out well; the people do not find it skillful. 21a, 915. The laws do not make the conscience pious, but help only to
of an outward respectability and piety. 12, 1830. The gospel subjects us in this bodily life to the laws of the government under which we live, not only for the sake of punishment, but also for the sake of conscience. 9, 584. Instead of the one law of love, the church system in the papacy must carry whole clouds, forests and seas of laws, so that one can hardly learn even their titles. 8, 1658. The multitude of laws is the cause of most sins. 4, 946. The civil laws and courts tolerate enormous beams of sins, but with our doctrine nothing remains unpunished. 5, 401. The laws and the civil justice are in truth like a beggar's cloak sewn together from various rags. 5, 393. The laws of men in the church are not to be regarded as anything other than plagues and bowls of the wrath of God. 4, 886 f. The laws find good and useful, but in their order and in the right place, that is, in bodily and civic things. 9, 764. If one begins to bind consciences with outward laws, faith and Christianity soon perish. 9, 1201. In the churches we observe certain ceremonies and laws, not because their observance serves righteousness, but for good order, example, peace and unity. 9, 764. When the laws are so imposed, and their observance so required, that observance is to make righteous, and non-observance is to condemn, then they must be utterly abhorred. 9, 764. The pope has acted exceedingly ungodly in forcing us to observe his laws in the opinion that we thereby become righteous. 9, 765. The fewer laws a community is governed with, the happier it is. 8, 1658. By the laws of the bishops, the consciences are entangled, or money is fished, moreover, also the trust in Christ is completely stifled. 8, 1429. In the whole of life, one could not even learn the titles of the Roman that is, the papal laws. 8, 1440. When a wise man gives laws, it is impossible for him to overlook all the various circumstances. Therefore, much is left to the handling of the laws. 5, 1511. With laws that are strictly kept, the Thor does more harm than the wise man by setting them aside. 5, 1511. As much as you can, uphold the law, and as much as you can, moderate the law. 5, 1515. Human life must have these two things: a lawgiver and a right administrator of the law. 5, 1514.
Sermon on the Law. So that Christ may come to his regiment and work, he must
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Let the preaching of the law begin; for where sin is not recognized, it cannot be forgiven. 11, 755.
Lawgiver. The papists made Christ a lawgiver, and a stricter one than Moses was. 9, 490.
Legislation. Every legislation is in vain if there are not people who execute the laws. 3, 1504. The words of the legislation are spoken in the place of God by an angel. 3, 4.
Law-breakers. The lawbreakers do not even understand that sin alone is taken away in such a way that God does not impute it and forgives it out of mercy. 20, 1645.
Lawgiver. A lawmaker presses with threats and punishments, a preacher of grace lures and tempts with shown divine grace and mercy. 12, 318.
Network. No network proceeds with pleasure and love; it is all forced and compelled. 14, 9.
Visions. In Hebrew, the prophecies are called visions, and the prophets seers or showers. 14, 1460. A vision or appearance is when God appears to the spirit of man, not as in sleep, but in waking. 1, 930. A vision is just as much as a prophecy, and the seers are everywhere taken for prophets in Scripture. 6, 13. It is with the visions and prophecies as with the dreams, that they are sometimes true, and sometimes also false and lying. 2, 1049. Those who boast of secret visions, revelations and illuminations and follow them are either suppressed by the majesty of God or remain in darkness. 1, 488.
Servants. Kings and princes should praise and thank God when they have good order and pious servants at home or at court, for this is a special gift from God. 5, 802.
Ghost. All such ghosts or visions that can be seen and heard, especially with rumbling and rumbling, are not the souls of men, but certainly of the devil. 11, 690. A Christian should judge against such a ghost, which presents itself under the name of a soul, as against the devil in the flesh and be armed with God's word and faith. 11, 690 A ghost has neither color nor thickness, length nor width, it is a vain appearance. 20, 854. That Samuel was awakened by a soothsayer or sorceress was certainly the devil's ghost. 19, 1140. The ghost of the Speier monks. 16, 1081. 1082. 1403. 1407.
Conversations. Christian conversations comfort and refresh the hearts, awaken faith, excite
to love and instruct in many ways. 1, 1159. Let there be an everlasting conversation between God and man: either that he speak with us, as we listen to him, or that he hear us speak with him and ask him. 12, 595.
Shape. Beautiful form is a good creature of God, and not to be despised. 1, 1706 f. Of the ugly form of men and the beautiful form of Christ. 5, 352 f. A heart that has confidence that we are righteous for Christ's sake has the right form of Christ. 9, 561. The form of Christ is prepared through the ministry of preaching; there the Holy Spirit is present and impresses the word on the heart so that it agrees with him. 9, 562. Every godly teacher is a father who produces and forms the right form of the Christian heart through the ministry of the Word. 9, 562. Those who believe that God is a reconciled and gracious Father through His Son have the same form in their hearts as God or Christ. 9, 563. Servant form is to show oneself as a servant in words and works toward others. This is what Christ did when he served the disciples and gave himself for us. 12, 473. Divine appearance is to show oneself as God and Lord with words and works, and that Christ did this with miraculous signs and healing words. 12, 473. The devil, the end-Christ and Adam's children take on divine form and submit to it, which is called sacrilegium, that one robs the divinity. 12, 470. Under the name of the divine form, the apostle briefly understands all the goods of Christ, with which he served everyone as if he did not have them and they did not belong to him. 12, 1771. Christ could not consider the divine form a robbery, that is, he was sure that he was equal to God and did not rob it. 12, 472. Christ could not consider the divine form as robbery, because he was sure that he had the divine essence inside and it was innate to him 2c. 12, 470. the one man, Christ, did not take the divine form, but was in it, nor did he humble himself and take servant form, which was not his due. 12, 471. Christ took on the form of a servant, and yet remained God and in the form of God, that is, he was God, and with all divine words and works he served us as a servant. 12, 474. Both forms of the sacrament have been used in unison from the beginning in all of Christendom for many hundreds of years, and still in the Greek churches. 16, 1408. Both forms are not a middle thing, but a commandment that we should take both forms if we want to take the sacrament. 16, 1403. That Christ gave both forms only to the apostles and priests.
650Figure . 651
and commanded them to give the laity one or both forms, which is written in the smoke hole. 15, 1526. It is not to suffer that the Bohemians or anyone else are called heretics because they eat both forms, as Christ and St. Paul teach. 15, 1528. The Greeks and the Bohemians, in that they enjoy both forms, are neither heretics nor partisans, but the most Christian and best followers of the gospel on earth. 15, 1529. Those who desire both forms should be given them and not refused, because the pope is not a lord of the sacrament, but a servant, guilty of giving 2c. 15, 1530. Every bishop should order in his diocese to give both forms and the whole sacrament to the laity, and to follow the Gospel without thanksgiving to the pope. 15, 1531. If we want to confess Christ, we must take both forms, so that it is known that we are Christians and hold above the word of God. 11, 592. Hilarius, Ambrose and Augustine and their like all used both forms. 19, 1380. Cyprian also gave both forms to the children. 10, 1971: The papists must confess that in former times the sacrament was used in both forms, as is found in Cyprian's and other holy fathers' books. 19, 1350. Since the time of John Hus, the dispute about both forms has increased, and both forms have remained with the Bohemians, even admitted by the pope himself. 10, 1970: The pope's own spiritual law confirms both forms and condemns one form. 10, 1970 Although the papists publicly confess that Christ has ordained both forms in the Lord's Supper, they forbid it to the laity, because the pope, fathers and concilia have commanded it. 7, 901. Christ has instituted both forms for us, yet his governor comes along and makes a great sin and heresy out of it. Therefore he is the end-Christ. 18, 1558. The pope has not only taken the one form away from the laity, but has imposed that it is a sin and the greatest heresy if a layman dares to enjoy both forms. 18, 1558. God's word remains of both forms and does not ask how much or little I count under one or both forms. 16, 1679. The papists claim that the clergy is not allowed to receive one form in the mass under any circumstances, because the sacrament may not be divided. 19, 16. Luther says: "It is considered good by me that the church, in a common concilio, decreed again that all should receive both forms, as the priests do. 19, 428. The papal church confirms one form for a right, which is divine right and
The word condemns and makes Christ and his church heretics. 19, 1399. Both forms of the sacrament are God's word or command as well as the Ten Commandments, Our Father, baptism and the like. 19, 1398. The church has been deprived of both forms by the devil's art. 19, 1398. Luther's dear friends, who thirst for his blood, think that they have him in the bag, because he said that it would be good for him to be thinned, if one gave both forms to everyone who desired them. 19, 452. Some papists confess that both forms are founded in the gospel and promise to change it in a concilio; others say that one form is founded in the gospel 2c. 19, 1352. The papists publicly confess that it is true and founded in Scripture to receive both forms of the Sacrament according to Christ's institution. 19, 1350. The song "God be praised and blessed" is a Christian pure, fine confession of both forms of the Lord's Supper and made by a right spirit. 19, 1278. The song: "with his flesh and with his blood" indicates that both forms were in use among the laity. 22, 582. Both forms of custom are right, Christian and evangelical, and whoever says otherwise is lying and blaspheming God, be it pope, emperor, princes or the devil. 20, 73. At Nuremberg, it came out of the imperial regiment that the matter of receiving both forms should be postponed until a future concilium. 20, 72. Luther likes to hear that the Wittenbergers have begun to take the sacrament under both forms, but no compulsion should have been made of it. 20, 38. Luther's opinion of taking both forms of the Sacrament, and other innovations. 20, 62 ff. Even the papists cannot deny that Christ instituted both forms and gives them to all disciples. 20, 71. The pope teaches us differently from Christ, and gives only one form in the sacrament and half of the sacrament, therefore he is certainly maligned and banished by St. Paul. 15, 1526. It is the papists who have devised innovations against the old and eternal Word of God and the whole of Christianity with their one form. 16, 1680. The vexatious habit of One Form has no certain origin, for no one knows where it comes from, who started it, or what time it arose. 10, 1969. The papists must confess that no one knows when and by whom the one figure custom was broken. 19, 1350. In the Sacrament, One Form is an annoying novelty against the bright, clear words of Christ and against the old, long custom of Christendom. 16, 972. One Form is against God's Word, against Christ's institution,
652Shape - celestial bodies. 653
against Paul's teaching, against the ancient popes and Roman church custom, against all the holy fathers and teachers 2c. 10, 1972. After the truth has come to light, the same form may not be used without sin. 10, 2223. If someone desires the cup and is denied it, let him leave the one form and enjoy the sacrament spiritually. 10, 2229. It would be much better not to receive any form at all, but only the one, so that we may all the more surely avoid the transgression of that which Christ has instituted. 18, 1559. We do not want to condemn those who have been forced to take one form and have done so unwillingly, even though they have done wrong. 2c. 16, 1794. Under one form is only half of the words of God or his command, but under both forms the words of God are both and whole. 16, 1679. The pope forces with his tyranny that annually one form be taken, so completely is the freedom that was given to us by Christ extinguished. 19, 22 f. Causes us to need only one figure, from our own head, without a letter or bag of the Scriptures and the Fathers. 19, 1403 ff. Under one form I receive the half and corrupt command of Christ, but under both the whole command. 19, 1404. That some tyrants force to one form or forbid the whole sacrament is violence and injustice, therefore no one should approve of three 2c. 19, 1371. The papists confess that if there were a concilium, they would faithfully help that both forms should be administered to the people, and that the priests should be allowed to marry 2c. 19, 1350. 19, 1350. The papists say that it is written in the Gospel that one form should be used, and nevertheless promise to order both forms in the concilium. 19, 1351. It is a public conspiracy with D. Schmid and his companions that they prove from the Gospel that there is one form. 19, 1352. Christ preserved his elect in the papacy, and did not impute their ignorance that they must have one form 2c. 19, 1278. Luther's teaching and answer to the question of some citizens of Leipzig concerning the reception of the sacrament under one form. 19, 1820 ff. These are false priests who offer wine from one chalice to those who desire only one form, and the blood to those who want to communicate according to the institution of Christ. 22, 566. The pope teaches: No one shall take both forms according to Christ's order; whoever does so shall be banished as a heretic. 2c. 19, 1364: Of the One Form of the Sacrament, commanded by the Bishop of Meissen. 19, 1379 ff. The pope allows both gestalt to the. Bohemia, and the Bishop of
Meissen forbids and condemns it as heretical and against the Gospel. 19, 1385. The bishop of Meissen commands the parish priests that they should teach the people how under the One Form is the whole Christ, God and man, plus His Body and Blood 2c. 19, 1387. The papal church confesses that both forms are Christ's command, and yet condemns it; one should take the custom for law. 19, 1399 The papists say that one form is a praiseworthy custom, with the same mouth, since they confess that Christ commanded otherwise, and that his church held otherwise. 19, 1400. That Christ's command of both forms is condemned as heresy and Christ is called a heretic is the ultimate sin of the devil and the world. 19, 1398. He is mad and nonsensical who forbids and condemns both forms, founded and commanded by God Himself. 19, 1402. Since the priests keep both forms, they testify against themselves that they do not believe as much under one as under both. 19, 1404. The speaking of the spirit, which changes and forbids both forms, is not of the Holy Spirit, but of the wicked devil from hell. 16, 1671. The priests are not masters, but servants, who must give both forms to those who desire it, as often as they desire it. 19, 22. If the priests do not give baptism, absolution and both, the desiring person has the full merit of his faith 2c. 19, 22. If one refuses to give both forms to those who ask for them, he acts ungodly and against Christ's deed, example and institution. 19, 16: That the papists say that it is left to the arbitrariness of the church to distribute one of the two forms is put forward without Scripture. 19, 16 If the papists seriously believed that Christ's command was given to the priests alone, they would keep the whole sacrament with the priests alone, and not give the one form to the laity. 19, 1392. If Christ has appointed the priests alone to enjoy both forms, as the papists say, why does the pope give the Bohemians, who are not priests, both forms? 19, 1379.
Stars. God created the heavenly bodies and set them in the firmament to illuminate the earth, that is, to make it joyful, and to be good signs of the years and times. 22, 1552. That every star has its influence, especially on men, is false and fictitious. 3, 41 f. That Luther became a baccalaureate, a master, a monk 2c. is not written in the stars. 22, 1549. If many of them perish at once in a battle, they were not born in the same star. 22, 1550.
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What happens from God and is his work, this is not to be attributed to the heavenly body. The true Christian religion refutes such fairy tales and fables. 22, 1548.
Gethsemane. Gethsemane means in German: fettes Thal, Schmalzthal or Schmalzgrube. 8, 850.
be confident. When the world rages, when your conscience trembles, be confident and strong, so that your faith does not fall away. 5, 94. The word: "Be confident" indicates that the heart is to be driven to confidence with all arguments and examples that praise God's mercy. 2c. 12, 1920. Christ knows that man is fearful and frightened by his sin and flees God, therefore He says: "Be of good cheer." 12, 1920.
Gevatter. Gevatter - co-father, because by the superior "Ge" one always designates a collection; Gewitter. 22, 1894.
Warranty. To guarantee means to take possession of. 1, 887.
Force. God sometimes works by his almighty and immediate power, but he wants us to judge and act according to his orderly power. 1, 1250. After the temporal, human birth, the eternal power of God is also given to Christ, but temporally, not from eternity. 3, 1909. No power is so great and terrible that it is not subject to a Christian. 3, 235. Violence does not give, but takes away, so that it can protect the good and punish the bad. 3, 1095. Force and power cannot rule the world, but wisdom can. 3, 1652. It is impossible to act by force in high spiritual matters without justice and God's word. 10, 403. God gives man the power over life and death; from this flow all worldly rights. 1, 599. The names of the powers are to be feared, but their vices are to be despised, nor are the vices to be concealed or approved for the sake of force. 4, 940. If priestly authority is common to all Christians, it follows that no one may exercise it publicly unless he is chosen by all to do so. 12, 1847. Luther writes to Wenc. Link about the exercise of paternal authority. 21a, 882.
mighty. When someone is powerful, there is no humility, no trust in God and his mercy, but he insists and defies his power and violence. 3, 1778.
Key of Force. The key of power (Clavis Potestatis) means that the pope has power in heaven and earth to command and forbid as and what he wills. 19, 932.
Consecrated, the. The imperial estates request from the pope that the consecrated, their mistreatment
Because of their consecration, they have no freedom before secular persons, but equal judgement and justice. 15, 2160. Because the papal consecrated are forbidden by papal laws to have wives, they follow the secular wives, daughters and sisters day and night in dishonor. 15, 2159.
Profit. It would be considered a cheap rate or profit if twenty pennies won one, which would make five guilders from the hundred. 22, 230.
acquisitive. If he who is to feed is focused on his own benefit and is greedy for gain, he will soon become a wolf. 9, 1277.
Conscience. Certainty, peace, tranquility of conscience is the most lovely, namely the greatest gift of God. 4, 1637. God wants our conscience to be confident and sure that it pleases him; this cannot happen if it is guided by his discretion. 3, 1470. Our conscience can only be confident and secure when it is based on God's word. 3, 1470. The stupid, despondent conscience thinks that God is behind us with a club and that God is angry. 3, 991. As the conscience holds itself against God, so is he. 3, 202. Conscience cannot be helped by works to have rest and peace. 3, 321. The conscience should be kept free, the body burdened with laws. 3, 433. Let no law be driven into the conscience, let no gospel be put into the hands. 3, 432. As innocent as the conscience of a godly man may be, it fears guilt where there is no guilt. 4, 557. The conscience, when it has been punished and convicted, immediately feels nothing but that eternal damnation will be inflicted upon it. 4, 526. If you want to be secure in your conscience, let go of your good works and learn to know God, that in his Son he wants to help those who believe in him. 3, 991. The conscience wants to be so instructed and fortified that it can hold on to something certain about the work of its blessedness. 6, 96. The conscience should hold to Christ, who is apart from and above all laws, and then keep these laws out of guilty love, apart from the conscience. 6, 609. If we only fear God and have a good conscience, let the devil and all the world rage and rage; they will have to stand with shame in the end. 9, 1073. A Christian should have the glory and defiance of a good conscience, so that he lives toward everyone and practices and proves his love, so that no one may bring a complaint against him. 9, 897 f. The conscience, when it is in real distress, must think and know nothing else but Christ alone, and this is the only thing it can do.
656Conscience - certain. 657
Put the law out of sight as much as possible. 9, 480. The conscience, which is frightened by the fear of the wrath and judgment of God, should know nothing of the law and of sin, but only of Christ. 9, 161. A frightened conscience should think nothing, know nothing, hold nothing against the wrath and judgment of God but the word of Christ, which is a word of grace 2c. 9, 165. There is nothing weaker and more miserable than a conscience that is frightened by the law of God and begins to see and feel its sin. 1, 210. When consciences have become frightened and dismayed, then the word of threat has done its work; then the heart has to be straightened. 6, 1442. The wounds of the conscience can be healed by nothing but the word of the divine promise that God is a Father of mercy. 5, 568. In the sight of God and secretly in the conscience, one should respect conscience more than right, and if one must give way, then right must give way 2c. 10, 806. Where there is faith and a good conscience, there is certainly the Holy Spirit, and yet the trust is not in one's own worthiness or good conscience, but in Christ. 10, 1707. I will gladly do good works and promote them where I can, in his time, but since my conscience should stand before God, Christ alone should rule and be all. 11, 1250. One must work to make consciences certain and sure in all things, for if one doubt is left, all else cannot be fortified. 21b, 1873 f. Although inherent sin remains in the saints, this weakness is far to be distinguished from knowing consent and evil intent, which makes the conscience impure. 10, 1707. When our conscience is guilty and frightened, we are also afraid of a sausage, and of those who are our friends and grant us everything good. 2, 1598. It is a much greater thing that a frightened conscience should be raised, than as those believe who write many things of the arrangement of the life of men. 14, 2000 f. The conscience is such a tender, weak and incapable thing that when it is frightened, it can hardly be set right by the greatest consolations of the divine word. 14, 2000. We should learn to rise up against our own conscience, because the devil oppresses and persecutes us more by our own heart than by sword and tyranny. 5, 104. A conscience troubled by sin can only be healed by this one thing, that we firmly hold that with God there is grace and much salvation. 4, 2076. To one who is afflicted and
For the troubled conscience, the joyful prophecy of Jesus is sung, that it may be gladdened, revived and delivered from the law and sins. 12, 288. The conscience is not cleansed by any works or teachings of men, but by the law and the way of the Lord. 4, 1101. A happy and pure conscience cannot come from anywhere else than by beholding the goodness of God. 4, 482. A pure, godly conscience enjoys the blessings of God, and everything is pleasant and favorable to it. 3, 1604. Consciences are not helped by laws, but only by grace. 19, 338. A conscience that serves sin feels torment and shame in all things. 3, 1604. To go against the conscience is as much as to go against faith and hardly sin. 12, 21. Where there is no good conscience, there is no faith and no holiness. 10, 1707. A very small wound of the conscience pushes away faith and invocation. 10, 1706 f. There is no passage that expresses the misery of an evil conscience more clearly, in such appropriate and suitable words, than Deut. 28, 66. f. 3, 1604. An evil conscience makes a thousand worlds too narrow for man's good. 3, 119. If you die because you have an evil conscience because of your evil deeds, hold Christ against them, who carried them on the wood and killed them. 4, 1635. A droplet of evil conscience consumes a whole sea of worldly joy. 4, 1985. An evil conscience cannot rest or be quiet. It is a little dog, which is called in German Reuel; if it already rests in life, it still comes and barks in death. 2, 719. The conscience is a beast and evil devil. Hence the poets have invented the Erinyes and Furies, that is, infernal devils who avenge all misdeeds. 2, 1514. An evil conscience drives man to despair, as the poets have painted Orestes, that he was driven by the infernal Furies. 2, 1591. The evil conscience lights the infernal fire, and awakens in the heart the terrifying torment and infernal devils, the Erinyes, as the poets have called them. 2, 1720. It is quite impossible that these two things should stand together: Faith, which trusts in God, and evil intent or, as it is called, evil conscience. 10, 1706. Where you remain in evil intent, and your own conscience testifies against you, you cannot believe and say that God is gracious to you. 12, 486.
certain. A Christian should be certain of his faith, or ever strive to become certain of it. 22, 478. Every Christian should be sure of his faith and doctrine for himself.
658Certainty - Faith. 659
and establish himself with sayings from God's word, so that he can stand against the devil and defend himself. 2c. 22, 479. Faith should and must be certain, and have bright, dry sayings and clear words from the Scriptures as its foundation. 20, 216. He who has the promise and Christ is quite sure what God thinks about him, namely thoughts of peace because of the blood of Christ 2c. 19, 1536. The godless papists even claim that a man cannot be certain of the remission of his sins or of the grace of the sacraments. 19, 59. The papists had to confess even from their own doctrine that a man could not nor should not be certain whether he was in the grace of God. 12, 903. The believer is certain of his blessedness and does not have to doubt it; not for his own sake or for the sake of his merit and works, but for the mercy of God, for the sake of Christ. 12, 210. You must strive to be sure and steadfast in the faith of Christ, who was given for your sins. 8, 1377. We Christians should be certain what pleases God or not; whoever does not have this certainty is not a Christian. 9, 1271 f. If one, according to the pope's command, put on a cap, wore a hard shirt and rope around him, and had his head shaved, they could not say for certain whether he would be blessed by it or not. 22, 1059.
Certainty. All certainty for us lies in the word in which God reveals that the sins of the whole world have been blotted out through Christ's sacrifice. 5, 565. Not only must we be well armed with God's word, but we must also have the certainty of doctrine, otherwise we cannot stand in the battle. 22, 31. The devil, our flesh and the world want to snatch away the certainty of doctrine from us, therefore the certainty of the spirit is necessary. 5, 578.
Habit. Our faith does not believe on habit, but on the truth, which is God Himself. 15, 2230. If habit or long custom is enough, why do we not believe with the Jews, Turks and pagans? 15, 2230. Divine order does not hang on any wavering habit, cannot be changed by men. 18, 1288. Although Christ instituted the gospel and the church keeps it, the papists judge that their canons and custom should prevail. 19, 1401. If custom were sufficient, the pagans would have the very best excuse, who have been used to worship idols for more than 4000 years. 18, 1285. If the priesthood has arisen by habit, it can be abolished by human force and arbitrariness by another habit. 18, 1288. In the Council of Constance, the truth of the faith has been confirmed.
There, habit has become an article of faith 2c. 19, 1413. The papists decree itself teaches how Christ does not say: I am the habit, but: I am the truth. 19, 1413.
Ordinary, that. Through the ordinary, the great daily miracles of God become contemptible. 3, 949.
Poison. Satan has invented a new art to kill us: poison is mixed with wine, plaster with milk. 21b, 2568. In Erfurt, spices and spicy medicines were discovered in trade, which were mixed with poison. At Altenburg, twelve have taken poison in the spices and died 2c. 21b, 2582.
Poison murder. Luther warns Melanchthon against attending banquets because many poison murders occur. 21b, 2581.
Gilbert. Martinus Gibertus Gilbert is recommended as pastor in Liebenwerda. 17, 1161. Luther gives Martin Gilbert, preacher in Marienberg, advice on how to deal with those who have unauthorizedly deposed a preacher. 21b, 2834. Luther rebukes the clumsy expression of Martin Gilbert, which gave rise to the assumption that also the divine nature had suffered in Christ. 21b, 2985. Luther exhorts Martin Gilbert to overcome the difficulties of his ministry in patience. 21b, 3072 f.
Gilead. Gilead means a cluster of witnesses. 3, 503. There are two kinds of Gilead, in the tribe of Gad and also in Manasseh. 2, 2033. Gilead is a very famous name in the holy scriptures, is also drawn metaphorically to the city of Jerusalem. 2, 715.
Glaser. Luther prays for his good old confrere and monastic Martin Glaser. 16, 1556. Luther rejoices that Martin Glaser holds fast to pure doctrine, and exhorts him to carry out his office steadfastly and faithfully. 21a, 1343. Luther admonishes Martin Glaser to exchange the spiritual office for a secular trade. 21a, 1572 f.
Glatz. Caspar Glatz. 15, 2627. D. Glatz is not able to raise the interest in Orlamünde for the canons in Wittenberg. 15, 2629. Luther asks for the newly elected pastor of Orlamünde, D. Caspar Glatz, that the beginning of his office be postponed until Carlstadt has left Orlamünde. 21a, 649. Luther refers Caspar Glatz, pastor in Orlamünde, who is in danger of losing his parish, to the Visitator of Thuringia, Justus Menius. 21b, 2177.
Faith. Faith is often not derived from belief in Christ, but from honesty.
660Faith , the holy Christian. 661
9, 713. In the passage Gal. 5, 22, faith is the faithfulness of one to another in the things that belong to the present life. 9, 714. The Scriptures speak of faith in various ways, sometimes of faith in and of itself in the doctrine of justification, sometimes of faith as it relates to other things. 9, 349.
Faith, the holy Christian faith. The holy Christian faith is called the Apostles' Creed, because it is not possible that anyone but the apostles could have compiled these articles so finely. 13, 677 f. The Christian faith is nothing other than a response and confession of the Christians to the first commandment. 10, 91. The articles of faith are sayings of such things that no eye has seen, no ear has heard, 2c., and are understood only through the Word and the Holy Spirit. 5, 432. If the article of faith in Christ falls, all lies; but if it remains and is preserved, all is preserved. 3, 1807. This is the nature of all articles of faith, that all reason has an abhorrence of them, as we see in the Gentiles and the Jews. 5, 452. The holy Christian faith was not devised by man, but God had it written and preached by the Holy Spirit. 3, 752 f. If the Christian faith were a human, lying thing, it would have perished long ago, as other faiths have perished in the world. 13, 2690. The Christian faith has existed and remained, and will also exist and remain until the last day. 13, 2690. All sects and cults suffer and get along with each other, and all become one to fight against the Christian faith, but they do not settle anything. 2c. 13, 2689. The papists put all their power together to dampen the gospel and to eradicate the Christian faith, but he is on top and victorious; the pope with his sects perishes. 13, 2689. The Turk, the pope, the Roman, Greek and Persian empires have put all their might and power against the Christian faith, but they have not been able to win anything. The powers on earth have killed many Christians and thought that they would exterminate them all, but the Christian faith has prevailed against them all. 13, 2688. Other faiths fall to the ground, even if they remain unchallenged, but the Christian faith is challenged by all and still endures. 13, 2689. The Turk himself confesses that his faith will endure only until a new prophet comes and establishes a new faith. But there will be no new
Faith will come, Christian faith will remain. 13, 2690 f. The true color and emblem of the Christian faith is that it must always be challenged and persecuted, and yet it endures and overcomes all the ravages of the devil. 12, 1213. You should prove and defend the articles of your faith with the Scriptures, just as Christ does. 12, 1607. The high articles of faith, which are called symbolism, are not believed by any fanatic, like Arius, who did not believe any, nor the pope. 12, 1607. If one falls from an article of faith, however low it may be before reason, one has lost them all. 12, 1606. All articles of faith are very heavy and high, so that no man can grasp them without the grace of the Holy Spirit. 12, 1604. Explanation of the three articles of the holy Christian faith. 13, 676 ff. The Symbolum or the children's faith is not composed by men, but is drawn together from the holy prophets and apostles' writings in the finest and shortest way. 13, 676. In the papacy, the faith is divided into twelve articles, but if one were to sum up all the pieces that belong to the faith individually, there would be many more. 10, 90. An article of faith is not an article of your reason, nor of wisdom, nor of man's power and ability. 8, 1103. We are certainly willing to keep peace with all and show them love, if they will only leave us the doctrine of faith unharmed. 9, 645. If you are not found among those who have, hear, learn, do, love and believe the doctrine of faith, it is for your blessedness. 9, 781 f. In the articles of faith, nothing must seem small or insignificant to us that we should or could slacken. 9, 729. It is to be guarded and watched over without ceasing, especially the preachers, that one keeps the faith pure and gives no addition to the doctrine. 9, 862. Without the apostles and the Holy Spirit, no one could have grasped and made the holy Christian faith in this way, even if ten thousand worlds made it. 22, 1435. Luther believes that the words of our Christian faith are so arranged by the apostles, who have been with each other and have made this fine symbolism so brief and comforting. 22, 1434. Where the doctrine of faith is in fact, it cannot possibly produce satiety or contempt against itself, but it produces hunger and admiration in the believer. 22, 1854. The Christian faith, according to the evidence it has, is certainly and truly the right, some faith. 13, 2691. It is not in the power of the Roman pope or the heretics,
662Faith , he who takes hold of Christ. 663
It is not necessary to establish new articles of faith, but to judge according to those already given. 15, 942. No faith from the beginning of the world has prophesied and proclaimed what is to come as certainly and definitely as the Christian faith. 13, 2689. All the things that have become articles of faith in the papacy. 19, 1245. A Christian man does not learn the faith his whole life long, neither you nor some saint, whether he is called Mary or John the Baptist. 8, 241. If the faith is torn apart and violated in the smallest piece, it is done with us. If Christ's divinity is taken away, we have no help and salvation against God's wrath and judgment. 7, 1557. Where the main article of faith ceases, not one piece can remain right, and all is lost, neither faith nor understanding, that no one can teach rightly 2c. 7, 413. Our Christian faith requires that we confess that God, who created heaven and earth, is one, eternal God, and yet three distinct persons. 13, 2691 f. The articles of faith are not to be taught or thought of without the pure Word of God alone. 5, 450.
Faith,*) which takes hold of Christ. The confidence that Jesus is the Son of God and the Lord of life, who will help us from sin and death to life and righteousness, is true faith. 13, 1041. Faith is not a law or a work, but the certain confidence that takes hold of Christ, who is the end of the law. 9, 459] Right faith is nothing else but believing what Christ speaks and promises, that it is true and without all falsity, even though we do not have it or see it. 13, 942. Right faith is a certain confidence of the heart and a firm trust through which Christ is grasped. 9, 177 f. Faith is actually: having confidence in God that there is no more condemnation of sin. 9, 1879. Faith is a gift and present of God in our hearts, so that we may take hold of Christ, who was born, died and rose again for our sake 2c. 22, 469 f. 483. Faith is not our work, by which we do and give something to God, but we receive from Him only by His grace and mercy. 1, 946. Faith makes righteous, not as a work that is ours, but as God's work. 1, 945. "Faith" is a divine work in us, which transforms us and gives us new birth, kills the old Adam and makes us completely different people.
*) Because of the extremely large number of passages in this article, we have made subsections in order to make it easier to understand. The first section is a kind of summarium of the following.
from our heart, courage, mind and all our strength. 14, 99. As God gives the word, so he also gives faith in the word, so that it is both God's work, word and faith, or forgiveness of sins and faith. 13, 2440. Faith is below all others the most excellent and highest work; by which alone you will be preserved, for it is the work of God, not of men. 19, 59. This means a right faith and trust in God's goodness, that he will forgive sin and be merciful for the sake of Christ. 13, 1194. Right faith makes us blessed and certain, not by our own works but by Christ's, that we can stand and remain forever. 18, 1173. God works all other works with us and through us, but faith alone He works in us and without us. 19, 59. Amsdorf says: "I recognize God's work, that faith is His gift, His work, which He alone works through the power by which He raised Christ from the dead, where and when He wills. 18, 1989 This is only a true strong faith, that a heart can believe what it does not see and understand, against all senses and reason, and hangs on the word alone. 11, 1766. Faith is a thing in the heart that has its essence for itself, given by God as its own work. 22, 39. True faith is something real in the heart, that is, it is a firm and certain trust in God, who has promised mercy and help. 19, 1475. Man cannot agree or act with God in any other way than by faith, that is, that not man by any works but God is the author of blessedness. 19, 34. Faith is not a work, but the teacher and life of works. 19, 43. True faith joyfully takes hold of the Son of God, who was given for us, with outstretched arms and says: "This is my beloved, and I am his. 19, 1439. True faith says: I believe that the Son of God suffered and rose again: He did all this for me, for my sins, I am sure of it. 19, 1439. The "for me" and "for us," when believed, constitutes true faith and distinguishes it from any other faith that hears only the histories. 19, 1439. Such faith is necessary that does not doubt that God will not only be gracious to others, but also to me. That is a true, living faith. 14, 859. It is true faith alone that makes us righteous without law and works, through the mercy of God shown to us in Christ. 19, 1439. Paul obviously opposes faith to works, takes justification away from works.
664 Faith, the same, has been at all times - faith and word. 665
before God, and attaches the same to faith. 19, 1480. Man becomes righteous before God through faith, although he finds only shame before men and in himself. 19, 1480. The faith that is poured into us from the preaching of Christ through the Holy Spirit takes hold of Christ. 19, 1482. Faith is the trust in God, who is merciful in His nature; but the world despises faith and takes it for an opinion of God, who is angry and demands only justice. 22, 204. The faith that makes us like the holy angels and children of God who go to heaven is the faith that grasps Christ 2c. 19, 1438. Faith never has to do with past things, but always with future things. 19, 1482. Christian faith hopes, even in sins and in the misery of death, whether man feels sin, that God will not impute sin for Christ's sake 2c. 22, 463. 22, 467. Faith gives God the glory that he can and will do what he promises, namely, that he will justify sinners. 22, 458. This should be the proper work and practice of all Christians, that they form the word and Christ in themselves, constantly practice and strengthen such faith. 19, 991. Only this is the right faith, which appropriates to itself the mercy of God and salvation. 14, 1142. A right faith in Christ is an abundance, because it brings with it all blessedness and takes away all unhappiness. 19, 991. With no other work can one gain or lose God, but only with faith or unbelief, with trust or doubt. 2c. 10, 1317.
The same faith has been at all times. It has always been the same Christ and the same faith, but hidden under the law what is now made known at the time of the revealed gospel. 6, 1462. The promise of Christ and the Christian faith soon began, that the seed of the woman should bruise the head of the serpent. 7, 2030. In the faith of Christ the children of Israel ate the paschal lamb, and in this faith they became blessed. 3, 865. There is no difference between the faith of Adam and Eve and ours, except that they believed that Christ would come, but we believe that he has come. 3, 661. By faith Abram gave God the highest honor that can be given, that he believed Him to be true and was obedient. 3, 264. Faith is one from the beginning of the world to the end. 3, 88. As Abraham was justified by faith, and the blessing was granted to him because of it, so also his children and descendants.
come through the same faith. 12, 859. The Christian faith alone is the right, certain, oldest, constant faith, which has certain divine testimonies of its word from the beginning of the world. 12, 1212 f. It is useful and comforting for a Christian to see how the same preaching and faith, and the same power and authority of the Son of God are always preserved in the church. 12, 1208. From the first gospel of the woman's seed our Christian faith came and flowed. 12, 1206. Our faith is not new, but the very oldest, which began and was granted from the foundation of the world. 12, 1208. It is one and the same faith, from Adam to Abraham, from Abraham to Moses, David 2c., and so up to Christ and the apostles, and through them to us. 8, 1135. All the prophets preached and practiced the faith in Christ, as well as we in the New Testament. 14, 1464. The faith of the fathers hung on Christ who was to come, as our faith hangs on him who has come. 9, 316. There is no other difference between Abraham's faith and ours than that Abraham believed in Christ who was yet to come, but we believe in the one who has come. 1, 949 f. Since the faith of the sent Christ came, the faith of the promised one ceased, but the fathers in the Old Testament were justified by the very same Christ. 9, 1876. This is a mighty saying, that those who have faith are partakers of the promise made to Abraham who believed. 9, 326.
Faith and Word. The word of God is the first of all, followed by faith, followed by love. 19, 34. Faith comes only through God's word or gospel, which preaches Christ as the Son of God and man, dead and risen for our sake. 14, 97. Faith stands on the fact that Christ died, descended into hell, and rose from the dead. If he had remained dead, we would not have been helped. 9, 1081. 1247. Faith is the beginning of our blessedness, which is based on the word of the promising God 2c. 19, 33. There is no other way to come to faith than to hear, learn and contemplate the gospel. 7, 1895. Faith clings to the word of God, is guided by it, not by reason, and knows most certainly that divine truth abides. 7, 1618. Faith clings to the word alone, pure and simple, does not turn its eyes away from it, looks at no other thing, neither its work nor its merit. 11, 1766. The royal rises from his first faith, believing that Christ could heal if he were present, to one that is not a faith.
666Faith and Word. 667
higher faith, that he believes the word of the block. 11, 1780. Faith is of the kind that it neither judges nor follows what it sees and feels, but what it hardens. It depends on the word alone and nothing at all on the face or gesture. 11, 5. Faith is the right worship that is most pleasing to God; it does not come from our will, power or doing, but through the Holy Spirit, who works it in the heart through the oral word. 22, 1095 f. Paul preaches the true faith that the Holy Spirit gives and maintains in the hearts of those who hear the word of the Gospel. 19, 1438. Nothing makes one righteous but faith in Christ alone; to attain it, the ministry of the word through the priest is necessary. 19, 704. Where there is the word of the promising God, there the faith of the accessing man is necessary. 19, 33. When one devotes himself wholeheartedly to the word and promise of God, that is called faith. 13, 2027. The Father in heaven must give faith and kindle such light in the heart; he does this through the Word and his Holy Spirit. 13, 1173. Just as God gives the word, which is His word, not ours, He also gives faith in the word, for it is both God's work, word and faith. 13, 920. Faith should not be based on signs and wonders alone, but on the word, because signs and wonders can be false and untruthful. 13, 942 f. Faith grasps the future goods as if they were already there and doubts nothing about them, for it sees that God's word is all-powerful and God is true. 13, 945. Faith has a keen eye on the word. When he sees that the word is there, he goes up fresh and does not let the devil or the world frighten him. 13, 945. It must be something higher, because the rules of grammar are what should ground faith. 20, 224. It may well be that one has faith, that is, one has an idea of something and hopes for something, but because it lacks the word, it is not true faith. 13, 915. A fanatic believes that the last day will come in four weeks; such a belief is a lie, because there is no word of God in it. 13, 915. The faith without word, which is innate in all of us through Adam's fall, is a lie faith, to which we can cling more firmly than to God's word. 13^ 916. 13, 916. Faith does not want to have a bad saying or singing, but it wants to have God's word, which says, "This is how it is, and not otherwise. 20, 281. When the word is heard by you, penetrates your heart and is believed by you, only then it is in truth the sermon of the
Faith, through which you receive the Holy Spirit. 9, 287. God gives the word; if we take hold of this through the faith that God gives, we become God's children. Our activity is that we suffer God to work in us. 9, 527. Faith does not attach itself to works, but only to the word and the works of God, which are life and spirit. 7, 2399. Faith is a gift of God, which the Holy Spirit works in us through the gospel. 13, 609. Faith cannot come through any word of man, but through God's word alone. 10, 406. Faith must reject feeling and understanding and cling to that which is presented to it through the Word. 8, 1101. Faith must have nothing but the Word for itself and not suffer any cleverness or thoughts, otherwise it is not possible for it to remain and be preserved. 8, 1101. Faith is also given by the Holy Spirit through Christ's merit in the words and preaching of the Gospel. 8, 1485. Just as God first gives faith through the Word, so He also exercises, increases, strengthens and completes it through the Word. 9, 95. The Lord was so hard on the Canaanite woman and refused to help her, not because He did not want to help her, but so that her faith would be revealed. 13, 260. 13, 260. Faith takes hold of Christ in his words when he is most angry, and turns a harsh word into a comforting dialecticam. 13, 259: Neither law, nor works, nor nature can give faith, but the gospel alone brings it, if one hears it. 12, 214. Through God's word and pious preachers our faith is preserved that Jesus Christ is true God, from the Father in eternity, and true man, born of the Virgin Mary. 12, 1291. Faith without the Word is nothing. 3, 169. Faith must stand on God's word alone, no matter how many in the world think otherwise. 3, 148 Faith closes its eyes, subdues all reason, and holds to the word alone. 3, 147. The right way of faith is that it follows no other thing than the word. 3, 147. To everyone who is given faith in Christ, the Spirit comes before with incomprehensible effect, just by hearing the word, without our effort. 4, 1141. This is the power and nature of faith, that it adheres to the word, against the sensation of present things. 6, 298 Faith is a will, or a knowledge, or an expectation, that hangs on the word of God. 4, 1784. Faith is the greatest work and movement of the Holy Spirit, by which we judge according to the word, against what we feel, see and experience. 4, 1805.
668Faith and grace - faith is God's gift. 669
is a firm faith of his, which in time of need forsakes all, and adheres to God's word and grace. 4, 1689. God's word and promise are offered to all men, but only those who have faith obtain grace. 19, 1435. Not allegories and interpretations, but the right principal, faith, should be sought forever and in all prophets. 14, 1772. Where God's word comes into the heart with right faith, it makes the heart like Him, also firm, certain and sure, because it knows that God's word cannot lie to it. 3, 1887 We are to strengthen our faith by seeing in God's word and promise and in God's past deeds and examples of His help. 3, 1798. He who has faith and God's word is as great as the saints. 3, 307. The nature of faith is that it does not allow anything to go astray, but hangs on the word alone, asking nothing, as it all seems external. 11, 2118. Faith is always guided by the promise, even though it sees the contradiction. 3, 223. Faith can neither steal from you nor deceive you, even though it seems as if all things were about to fall to the ground. 3, 220. Faith has no other consolation than to know that God neither lies nor deceives. 3, 218.
Faith and grace. Faith, which alone is pure, should be based on grace alone. 6, 614. Faith is a living, bold confidence in God's grace, so certain that it would die a thousand times over. 14, 99. The doctrine of faith teaches to take refuge in the grace of God and to implore God Himself as Master and Teacher to write His living letters in our hearts. 8, 1396. No one can strengthen or comfort the conscience except by faith through pure grace. 8, 1007. Man must be righteous above all his works, and he is accepted by God through grace alone, which faith takes hold of and considers certain. 1, 316. The nature of faith is that it misses God's grace and draws a good confidence against him without doubt, and thinks that God will look at him and not let him. 11, 1575. Faith makes a different heart, a different man, so that he looks to God for all graces, makes him bold to call and ask for all needs. 11, 1577. The nature of faith is that it does not want to know nor be assured beforehand whether it is worthy of grace and will be heard, as the doubters do who tempt God. 11, 1577. Faith does not want to buy God's grace with works, as the doubters and glibbers do, but relies on the mere undeserved grace of God. 11, 1578. Faith avails itself of divine graces without
But if he takes care of them, he desires them without ceasing with all his heart; this is actually the right prayer. 11, 1581. If you want to be free from sin, you must despair of all your works, ask for mercy and then grasp the gospel with faith. 11, 1795. True faith does not merely hear what is said about the crucifixion and resurrection of Christ, but recognizes the love of God the Father in Christ. 2c. 19, 1438. This is the living faith that does not doubt that God is gracious and graciously willing to do what we ask. 11, 482. This is the great faith of the Gentile centurion, that he knows how blessedness does not lie in the bodily presence of Christ, but in the word and faith. 11, 485. Just as God, through love and mercy, gives such a treasure, His only begotten Son, so we take Him and can take Him through faith alone. 13, 660. Faith, grace, mercy, truth is one thing that God works in us through Christ and His gospel. 12, 135. If faith is right, it again does to its neighbor what it believes God has done to it, and also lets it be grace, forgiving it 2c. 12, 195. As faith is preached without all your merit, so it is also given without your merit out of pure grace. 12, 208. The grace, the good will, the goodness of God must be grasped in faith, so that we do not fall away. 4, 516. Before faith man is a liar, therefore everything he does before grace is evil, sin and lies. 19, 1430.
Faith is God's gift. The knowledge of Christ and faith is not a human thing or work, but is simply a gift of God, who both creates and sustains faith in us. 9, 95. Faith brings me divine works, yes, the works of the Lord Christ, namely his suffering and death, and makes them our own; in comparison, our works are nothing. 7, 2399. It is the Father who draws us and gives the Word, the Holy Spirit and faith through the Word; both are His gift and not our work or strength. 7, 2397. Faith does not come from human powers, but God creates it in us, because Christ earned it with his blood. 9, 1158. Faith is not just a bad, small thought, but a divine, mighty power over devils, death and sin. 7, 2400. We poor sinners, through faith in Christ, have Him in us with His power, strength, righteousness and wisdom. 7, 2356. Christ must be grasped through faith as a gift, not as a model, as the Pope tells us Christ is.
670Faith , the confident - Faith, weak. 671
9, 326. When faith is in the heart, Christ is also present; but where Christ is present, all things can be overcome. 9, 1741. 9, 1741. Through faith I am like Christ and his kind, that both he and I are of the same nature and essence, and I bear fruit in and through him. 8, 522. In Christ Jesus, that is, in matters of faith and salvation, nothing is valid that exists in the whole world. 9, 764. God wants faith to be offered and recognized as a gift, so that one may ask him for it. 7, 2400. Faith comes into us without all, our work and power, by God's grace alone. 7, 2397 f. Where the power of God is not, there is no righteous faith nor good works. 9, 972. Faith is a gift of God and divine power; thou shalt not believe Christ of thyself. 7, 2396. Right faith does not come from human powers, but God creates it in us, because Christ earned it with his blood. 9, 998. For this reason God gave Christ glory and set him at his right hand, so that he might create faith in us by the power of God. 9, 998. 1158. God must act with us in such a way that we see that he must give us faith in our hearts and that we cannot make it ourselves. 11, 433. 11, 433. To come by faith and to keep it is up to God alone. 3, 506. Faith is not a work of free will, but of God's grace alone. 3, 1385. Right faith is not a work of man; right faith is a complete trust in the heart toward Christ, and this alone awakens Christ. 12, 1506.
Faith, the confident. Faith is a heartfelt trust that you will accept what is preached about Christ, that it will be done for your sake and for your good. 13, 591. Whoever does not have such faith: Christ died for me, that I might be delivered from eternal death and sin, is an unchristian and remains a sinner. 13, 591. All power is therefore to hold fast with faith all that is said of us in the holy Scriptures by such speech: "for me, for us, for our sin" 2c. 9, 779. Get into the habit that you always draw the word "our" through all pieces of faith, that everything is "for me", who believes in Christ. 10, 1112. A Christian complains that he cannot learn the earthly, hellish sermon of the lawyers and Mosis, let alone the heavenly sermon of the gospel and faith. 13, 2030. The pagans and the pope have soon learned the faith, and know a lot of chatter about how one should be pious and do good works. 13, 2029. With your who
You cannot attain faith in Christ by your own efforts and strength, but the Holy Spirit must work in you. 11, 1699.
Stranger's faith. No one is saved by the faith or righteousness of others, but by his own. 11, 486. No one can put his faith in another or give him the same faith; each must believe for himself, and Christ alone clothes us with himself. 12, 267. I can help another to believe by my prayer and faith, but I cannot believe for him. 11, 1722. When I see that you do not have your own faith or that you have a weak faith, I go and ask God to help you also to have your own faith. 11, 1521. One can never be saved by the faith of another, but one can come to one's own faith through the faith of others. 11, 1519. The little children are baptized in the faith of the church, must be understood in this way: the church prays in faith, that the children may be given their own faith. 7, 47. Faith is exercised against God, therefore it receives and does everything for free, and cannot sell or give itself to someone else. 19, 1476.
Weak faith. No man can reach with words, no heart can comprehend the high, delicious, exuberant treasure that is given to us in Christ; faith alone must grasp it. 20, 40. This is the most difficult art in heaven and on earth, that one may know the Father Well through faith. This is the most difficult art in heaven and on earth, to know the Father through faith, with joyful confidence in all graces. 8, 843. This is the great art and power of faith, that it sees that which is not seen, and does not see that which is felt, even that which presses and presses. 11, 499. The milk faith is still small, but when the trains come and the faith is challenged, then God must strengthen the faith, otherwise it will not endure the puff. 11, 1765. It is not a matter of how little faith is; but it is a matter of power, that one should take care that faith is not overthrown. 11, 1781. If our faith were as certain and strong as it ought to be, we could not live for great joy. 7, 1634. Even if faith is still weak, God is there with all his goods and blessings. 3, 300. For the sake of weak faith, God does not reject Sarah. 3, 300. Everyone who stands in faith should beware and fear. 3, 184. We who have so little faith can easily fall. 3, 184. This is the nature of faith, that it makes humble hearts, which do not think much of themselves, and for this reason they rely on mere mercy.
672Belief and Challenge. 673
God. 13, 172. This is called right faith and right humility, that one is afraid of unworthiness and yet does not despair. 13, 172. The disciples with Christ in the ship have a small faith; in this they have a help, so that they do not despair at all, but run to Christ and seek His help. 13, 178. 13, 178. The faith, though small and weak, still stands and is not frightened to death, but seeks help from the Lord Christ. 13, 179. The sighing for faith and the smallness of faith does so much that God counts it as complete faith and says: As you believe, so be it done to you. 11, 1107. Weak faith is also right faith, and must nevertheless also be heard, because the Father does what we ask of the Son. 2c. 9, 1835. Even though I am weak in faith, I still have the treasure and the same Christ that others have; we are all made perfect through faith in him. 7, 2219. Faith is a work of promise or a gift of the Holy Spirit, which is necessary for keeping the law, but it is not obtained by law and works. 22, 454. The seed of the woman, Christ, is promised to Adam and Abraham, so that faith from the beginning of Scripture may be thoroughly praised above all waking, law and merit. 14, 5. The first commandment demands such faith, since the heart places all confidence in God above all else. 13, 2484. Faith is where one believes God's promise, which he confirms with the oath, and considers it to be true. 1, 1557. Because the spirit of man remains pious and righteous through faith, God does not reckon the remaining sin of the flesh to him for condemnation. 15, 1491. "By faith into faith," that is, aps the weak faith begun on into the strong; for faith does not celebrate. 9, 1876. If we take hold of the crucified Son of God in faith, the gospel promises that we are righteous before God, even though we are sinners before ourselves and before the world. 5, 97. It is with faith as with a man who is sick and begins to grow fresh. 11, 946. The weakness and the struggle of the flesh with the spirit in the saints sufficiently testifies to how small faith still is in them. 9, 517. Because righteousness and the fulfillment of the law began through faith, what is left of sin is not counted for Christ's sake. 8, 1446.
Faith and challenge. Where faith is not always urged and exercised, it decreases; therefore faith must have temptation, that it may contend therein and increase.
11, 1763 The doctrine of faith and salvation is the main doctrine and cannot be learned all at once, therefore it must be repeated again and again, so that we may increase in it. 13, 2028. One cannot find more ways to strengthen the faith than promising, exhorting and admonishing; if this does not help, nothing can help. 14, 1463. Faith is a very great thing, but it is learned only through practice, patience, challenge and perseverance. 22, 1097. We must seek nothing else but faith, but we must see to it that faith increases and grows stronger. 11, 1763. By faith you have Christ for your own, who was given to you to take away your sin; so you are the dear child, and everything you do is right. 11, 936. Faith and invocation or prayer should shine and precede through the whole life of the Christian. 1, 1321. Even though I sleep, I am in faith and am surrounded by Christ, who caresses me and calls me to the kingdom of heaven, for faith is in the heart of the sleeping man. 7, 989. Whoever takes hold of God's word and remains in faith can stand before God and regard him as his gracious Father. 7, 388. Faith brings the Holy Spirit with it, who not only teaches us all kinds of things, but also leads us through death and hell to heaven. 11, 1459. Faith does not err nor lack, but where Christ abides, to which it is attached, there it must also be and abide. 8, 308. Where faith is preserved in right struggle and contestation and keeps the field, there the Holy Spirit has been with his power. 8, 673. Let only my faith endure, and I will remain a member of God's household and heir to His kingdom. 9, 1771. God does this with his great saints, that he sometimes takes Christ out of their hearts, that is, their faith and confidence. 11, 433. The wiser and more pious you are without the knowledge and faith of Christ, the more vehemently you persecute the true doctrine, blaspheming and condemning it for heresy and lies of the devil. 9, 791. The doctrine of faith would not have come to light so clearly if the devil had not attacked us so fiercely both with violence and cunning these years ago. 9, 1131. Because we teach that people become righteous and blessed through faith, many are driven into misery, some are miserably murdered as heretics and seditionists. 7, 1622. Faith and godliness turns all adversity by God's power; unbelief leads to all misfortune. 3, 1665. This is the nature of faith and the essence of the first commandment, that we be fearful in well doing, trusting in adversity.
674 Faith, many a price of - faith, the man without the. 675
against God. 3, 1427. Then our faith will be perfect, when death and life, honor and dishonor, happiness and misfortune will be equal for us; this is learned in the challenge. 1, 1556. Faith, hope and love cannot be perfected by doing, but only by suffering. 4, 476. Love, hope, patience and other works hear God as he is called and commands, but do not hear what he promises, which faith does. 1, 947. St. Peter sees faith, hope and the holy cross together, for one follows from the other. 9, 1129. Faith must be practiced continually in this life through exhortations, so that we do not forget eternal goods above temporal things. 4, 1782. Faith is strengthened by its exercise, use and fruit. 9, 1466.
Many a price of faith. This is the nature and manner of faith, that it reflects the goodness of Christ into the heart of man. 11, 1764. Through faith the soul is freed from all its sins and endowed with the eternal righteousness of its bridegroom Christ. 19, 995. The law of the priesthood of Christ is faith, that is, a living spiritual flame, so that hearts, inflamed by the Holy Spirit, are born again and converted. 19, 1144. True faith actually entails that one despises oneself and considers oneself unworthy before others. 7, 30. The Lord Christ indicates how pleasing such faith is to Him, which is certain of His grace, but which is also humble against His counsel and will 2c. 7, 28. That faith loves to be patient can be seen in the patriarchs, prophets and saints who did not doubt that God would be gracious to them 2c. 7, 28. Faith alone is the peace of the conscience, but unbelief alone is the trouble of the conscience. 19, 54. No faith on earth has done such great miraculous signs as the true Christian faith, both in the Old and the New Testament. 13, 2688. Faith is a mighty, powerful and mighty thing, which seizes Christ by his words when he is most angry, and turns a hard word into a comforting one. 13, 1698. To all sayings of Scripture, by which righteousness, of works, seems to be established, one should answer from Heb. 11 with these words: "By faith." 9, 1863. Faith gives birth to man again, and makes him new in heart, courage and mind; he then leads a holy life; if not, it is not a true faith. 9, 1128. Faith is not a drowsy thought in the heart, but the one who has it speaks and confesses as he feels it in his heart, whereupon he then comes to the conclusion.
Misfortune comes. 9, 1129. Through faith we have all the goods of God, for faith certainly brings with it the new birth, filiation and inheritance. 9, 968. Where God works faith, man must be born again and become a new creature; therefore, good works must naturally follow from faith. 9, 972. Although both heart and conscience are pure and good before men, you must think that also before God there is a good conscience and a pure heart; faith serves this purpose. 9, 900 Although I am not pure, nor can I have a good conscience, through faith I cling to him who has perfect purity and who sets the same for me, yes, gives it to me. 9, 901 f. Through the suffering behavior, in which we suffer to become and be formed into a new creature through faith in the word, we become Christians, children and heirs of God. 9, 515. Augustine said rightly and Christianly: He who has faith sees the same in the most certain way. 9, 496. Nothing can make us free from the impurity of the heart except faith. 8, 1395. Unless the doctrine of faith is revealed, by which the heart is cleansed, fo the instruction in all the commandments is a letter and a fatherly law. 8, 1396. What faith allows to remain becomes harmless, pure, holy, useful and wholesome through it, so that the believer can handle it without any danger. 8, 1060. God makes the heart pure through Christian faith, not through special clothing, food, place, 2c. 13, 87. If faith is and remains with me, it will not allow me to do what is against my conscience and God's word and will. 12, 532. Faith makes a man pleasing to God. 3, 168. Faith makes godly or godless, life makes sinners or saints. 4, 225. The nature of faith is that it passes between life and death, honor and shame, good and poverty. 3, 223.
Man without faith. What a man does without faith, he does not do from the heart, but would rather do otherwise, where he would not have to fear shame or punishment. 12, 780. Without the godliness of faith everything is superstitious and damnable, even the use of God's name. 4, 492. He who is without faith makes a bogeyman out of God, puts a Carthusian or Augustinian cap on him. 3, 212. Those who are not in faith preach something great and special so that they have a name, but they are divided in their language. 3, 206. You will lack everything that you undertake without faith, even if it were all wisdom, power and wealth,
676 Faith, which, gives eternal life - faith, in the teaching of, does not apply love 2c. 677
because God does not let it succeed. 9, 1798. The omission of faith, which is commanded in the first table, is far more serious than committing the sins forbidden in the second table. 4, 874. Apart from faith in Christ, everything is and remains sin, even in the best life and works that a man can do. 8, 656. Everything is either approved and pleasing in the sight of God through faith, or bad and an abomination through unbelief. 4, 866. Only this is faith, which makes you a chick and Christ a mother hen, so that you have hope under his wings. 18, 1173. We must come to this point, so that we can say that we are pious and pure as constantly as Christ himself can say, which all happens through faith. 9, 869. This is faith, when you cling to Christ, being presumptuous of him because he is holy and righteous for you. This faith is the gift of God, which obtains grace for us. 18, 1173. If a man does not have faith in Christ, there is no difference between him and a pagan; even an unreasonable animal can fast and watch. 13, 2485. Since faith by its nature is prior to works, we rightly say that we are justified by faith alone. 9, 1862. Faith seems to be a small thing. But try it, however easy it may be, and you will see that faith is a divine power, not a human one. 7, 2394. Before faith you cannot do a good work or atone for a sin; it is all condemned and shall count for nothing. 7, 2401. Everything in the whole discussion convinces the common sense that Paul's opinion is that everything apart from faith in Christ is only sin and damnation. 18, 1945. Everything that is done in honor of Christ is lost, except faith in Him. 9, 1133. The law brings knowledge of sin; but Christ makes healthy through faith and brings again the grace of God. 18, 1169. Faith alone makes the outward life good; ungodliness corrupts everything. 14, 1694.
Faith gives eternal life. Faith is a living, undoubted opinion, by which man knows with the utmost certainty that in all things he has a gracious God. 4, 868. Faith is called "the light of God's countenance" because it is the God-given illumination of our minds. 4, 376. That with which faith and hope have to do is God, who gives us the promise by grace, or only the word of the one who promises**.** 4, 475 f. Through faith in the gospel, we approach God, sacrifice ourselves
God himself. 3, 363. Faith believes that God cannot lie and that everything he says is true, no matter how impossible it may seem. 3, 265. That God says to me: By faith and the Holy Spirit you are righteous, I will be your father, you shall be my child: in this we shall stand, that we are holy, without fear and his servants. 11, 2289. Many, when they hear of faith, take it upon themselves to obtain it from their own resources, and appropriate to themselves that which is God's alone 4c. 11, 2152. If faith is there, you already have eternal life, because faith takes hold of the Lord Christ, who is eternal life Himself. 7, 2316. If one takes hold of the Son of Mary in faith, who is also truly God, nothing so strange can be preached about him that sounds strange to us, because we believe in him. 7, 2313. This is called faith when the heart swings around in terror and temptation and turns its back on law and justice and turns to Christ and his gospel. 13, 2032. The right doctrine of faith cannot be persuaded or explained in words; the Holy Spirit must do it. 13, 519. Paul calls faith persuasion because it is a thing that cannot be proven unless it is believed by the one who persuades. 8, 1575. To open heaven and be saved belongs to faith alone and not to works. I must have the main good beforehand. 13, 2033. We are made completely blessed by faith and certain that we shall remain undamned, not for the sake of our holiness and purity, but for Christ's sake. 9, 905. We are to know that if we serve God with the service of the heart, with faith, we are His servants, priests, children and heirs, and shall sit in heaven. 13, 1606. When death comes and the rotten body becomes ashes, then faith will cease, and I will see it before my eyes. 7, 2312.
Faith is the right worship. Faith alone is the right service of God. 3, 293. Faith is in truth a service of God and the first work of the first commandment. 4, 868. The greater part of Scripture deals with praising faith, which is the work of the Lord. 4, 868. Faith has no light but God's word; he who follows it does right worship. 3, 289. The way of faith is that it deals with the goods that it neither sees nor feels, as if it already had them in its hands. 3, 218.
When it comes to the doctrine of faith, it is not love nor patience. When it comes to the faith and God's Word, it is
** 678 Faith, the justifying - Faith, by which, alone we are justified. 679**
no longer love and be patient, but be vainly angry, jealous and reproachful against the enemies. 5, 38. Let faith be master over love, and let love yield to it, and let not faith yield to love. 19, 1403. The apostle makes faith the master, judge and rule of all doctrine and prophecy, and all shall be subject to it, and shall judge and abide by it. 12, 335. What faith and doctrine encounters has neither love nor patience, so I must seriously oppose it and not deviate a hair's breadth. 12, 384 Love yields, which endures all things, believes all things, hopes all things; faith, on the other hand, does not yield, indeed, it can tolerate nothing at all. 9, 139: Those who have the grace to interpret Scripture should see to it that they interpret it in such a way that it rhymes with faith, and does not teach anything contrary to what faith holds. 12, 334. If the faith in the heart is righteous, the words will also be wholesome, for faith in the heart allows nothing to be preached but what is right and true. 8, 87.
The justifying faith. Faith is a great thing, since it grasps invisible things and hangs on such things that are nowhere or are not felt. 6, 491 Faith firmly expects help, but does not know where it comes from. 4, 1175 f. The. The works of God that concern us, although they are future, must be for the believer by faith as if they were present, even past. 4, 1185. God's spiritual government is in the hearts of men, invisible, because it stands in faith. 3, 5. The faith that takes hold of Christ, the Son of God, and is adorned by him, justifies, not the faith that includes love. 9, 125. No greater glory can come to God than through faith, if he is believed to be a Savior. 13, 2489. God is overcome when faith does not cease, does not grow weary, but always perseveres and urges God. 2, 793. The common faith in God and his power does not make one righteous and pure, lets the old Adam remain with his vice. 12, 426. He who does not have faith that Christ is his with all good things, does not yet believe rightly, nor is he a Christian; nor does his heart become joyful or light. 12, 267. Our faith and sacrament must not stand on the person, be it pious or evil, but on Christ, on his word, on his office, on his command and order. 19, 1272. Faith justifies, yes, it is righteousness, and so the one who is justified by faith also does works of faith. 9, 1863. If you have faith in any work, you have to do the works of faith.
The same applies to righteousness without these works, because faith must necessarily precede works. 9, 1863. Christ is not taken by works, but by the faith of the heart, therefore we are justified by faith alone, apart from all works. 9, 1862. The Blessed Seed alone redeems from death, gives righteousness and eternal life, where one takes hold of it with faith and accepts it. 1, 1577. Faith alone makes righteous, for it alone is blessed; works, however, have no such glory, but are only fruits of the person who is blessed. 1, 1577. The proposition stands firm that faith alone makes righteous, for in Scripture all trust in man is condemned and rejected, and said of trust in the Seed alone. 1, 1578. The most noble article of our faith is that faith alone justifies and saves. 1, 941. Without the preaching of the faith of Christ, no new testament can be preached, nor the spirit come into the heart, but all that is taught 2c. remains vain letters. 12, 852. Lyra says that faith, which first receives its essence through love, is what justifies the heart. 1, 945. One should reject and repudiate the harmful gloss of faith, which first receives its essence through love, since it gives and attributes everything to love, but takes everything away from faith. 1, 947. The sophistical doctrine of faith, which only receives its essence through love, is from the devil, and confuses us into Turkish and Jewish errors. 1, 948. If faith receives its essence and value only through love, then it follows that works are primarily what God looks at; but if they are works, then we are works ourselves. 1, 945. Faith is nothing other than agreeing with the promises of God and concluding with certainty that they are true. 1, 941.
By faith alone we are justified. If someone wanted to be justified by works and by faith at the same time, he would do injustice to faith and corrupt it. 19, 1430. Whoever wants to be justified both by his works and by the faith of grace is ungodly, because faith overthrows all our works. 19, 1430. If the person is not righteous, who only becomes righteous through faith in Christ, the works are useless, no matter how holy and good they may be. 7, 1671. Where there is no faith, there is necessarily an ungodly heart. 4, 1562 Faith is called a theological virtue because it has to do with divine mercy. 4, 984. Faith is a mercy of God that is better than any state in life. 4, 1033.
680Faith , through which, alone, we are justified. 681
Faith is necessary, that is, justifying grace, so that man may learn to always put his own on the line and deny himself and hate his soul. 4, 1630. Faith in God's mercy does more for our justification than the fear of God's judgment for the condemnation of our conscience. 4, 878. Through faith in Christ we are justified, that is, our sins are not imputed to us. 6, 1537. The right, true faith, that is the Christian righteousness, which makes man righteous before God, which receives from above and proceeds from below. 12, 196. It is clear and certain that we must be justified by faith alone, because the forgiveness of sins is contained in the word alone, which can only be accepted by faith. 13, 551. Thou shalt rely with a constant confidence that Christ also died for thy sin; this faith justifies thee 2c. 8, 1376. That faith is counted for righteousness is the same as receiving the Spirit. 8, 1472. Without faith, God loses His glory, wisdom, justice, truth, mercy in us 2c., in short, nothing of His divinity is left to God where faith is not. 9, 301. Where there is no faith and knowledge of Christ, there remains vain error and blindness, so that one does not know what is right and what is wrong. 9, 990. Where the word and faith are not first in the heart, the heart remains unclean and unclean works follow. 13, 1010. Right, true faith concludes thus: God is a God to me, for he speaks to me, forgives my sin and is not angry with me. 1, 1557. We are eternally healed and saved from the devil's poison, without all our works, righteousness and holiness, through faith alone in Christ alone, exalted and crucified for us. 13, 2119. Faith alone makes righteous and fulfills the law, for it brings the Spirit from Christ's merit. 14, 97. The doctrine of righteousness by faith is the few heels of the seed that set themselves against the old serpent and crushed his head. 14, 169. No one can teach rightly in the church, nor successfully resist any adversary who does not hold the salvific doctrine of righteousness by faith 2c. 14, 168. Faith alone does this, that it makes men righteous; when a man is righteous, works do nothing more. 14, 963. Christians are justified by faith; they are glorified by suffering and tribulation. 12, 1494. The doctrine of righteousness by faith is the head and the cornerstone, which alone testifies to the Church of God.
nourishes, sustains and defends 2c. 14, 168. This article: "Faith alone, without all works, makes one righteous before God", is to be left standing by the Roman Emperor, Pope 2c., all the world together with all devils. 16, 1688 f. Faith without baptism makes one righteous, therefore no part of justification can be attributed to baptism. 19, 588. Faith in the promise to which circumcision was attached justified and fulfilled that which circumcision signified. 19, 63. It is not faith in itself that reconciles, but it grasps and obtains the reconciliation that Christ made for us. 19, 1118. Repentance flows from the commandments, faith from the promise of God, and thus man is justified by the faith of divine word. 19, 1006. Faith, in which all the commandments are fulfilled, will justify all who have it superfluously, that they need nothing more, that they may be righteous. 19, 992. Through faith alone in Christ alone, which was promised before and is offered now, the whole church is justified from the beginning of the world to the end. 19, 1470. Since faith in Christ brings forgiveness of sins, it follows that neither our works, nor caps and plates, nor devotion or vows make us blessed. 22, 470. Where faith has not taken hold of the promises of Christ, neither love nor other virtues will be found, though the hypocrites boast much of them. 1, 949. If I believe and say that faith alone in Christ alone does and accomplishes everything, then I overthrow the monkey business of all the world; they cannot stand it. 11, 996. Faith alone shall obtain from God what we need, temporally and eternally, and shall obtain it all so that it does not think it has earned it. 11, 1273. If you had all the virgins' chastity, all the martyrs' suffering and all the good works that all the saints have ever done, where there is no faith, it is lost. 11, 935 f. The marriage of the apostle Peter will undoubtedly be higher than the virginity of St. Agatha, because everything is to be measured by faith. 19, 1609. It is impossible where there is true faith that there should not also be peace and joy. Joy in tribulations must necessarily follow from faith. 9, 1494. Through faith alone we become righteous and pleasing to God, because he alone is what grasps and keeps this treasure, the Son of God. 11, 1105. If God creates faith in man, it is as great a work as if he created heaven and earth again. 9, 972. Justifying faith makes righteous, pious people and looks only to the divine promise of pure grace,
682 Faith, by which alone we are justified - faith and reason. 683
without any effort, work or merit on our part. 11, 1938. Faith, without works, obtains righteousness before God and forgiveness of sins by grace alone. 22, 481. The power of faith is that it justifies us and clothes us with a foreign righteousness, namely that of Christ. 21b, 3219. Faith alone is my good work, life and merit, for the comfort of my conscience, and after that love toward my neighbor. 20, 67. Faith is the highest, most noble good work. 10, 1300. Through faith all hearts are at once attached to one Christ and the Father, and all that they work and live flows and proceeds from such unity of faith. 8, 833. This is the glory and grace of faith, that it alone is the work pleasing to God, which makes all that is ours pleasing. 4, 878. He who has faith is pleasing to God, he has a gracious God; therefore prayer and all other works of the profession are also pleasing to God. 5, 746. He who through faith clings to Christ also becomes dear to God like Christ; but where he does not, there remains vain wrath, where no piety, no strength, no free will helps 2c. 11, 2141. Christ may not be in us, nor work the cleansing of sins by Himself, but only in and through faith. 12, 164. Faith must be esteemed higher than all works and virtues, since through its effect everything is moved, works 2c. that is in man. 4, 870 f. The highest degree of faith is to believe that God is graciously pleased with us when he strikes us with death, sin and hell in our conscience. 3, 1069. Paul attaches justification to faith; from this it follows that he does not speak of many kinds of faith, of attained, infused, transformed, formed, knowing, 2c. 19, 1438. The right order is: The first is faith in the heart, the righteousness of the spirit, followed by the death and dying of the old man. 20, 284: Not the baptism, but the faith to the baptism makes blessed. 15, 1484. The water in baptism affects the body and yet cleanses the soul, not because of the water or the sprinkling, but because of the faith. 15, 1487. If the faith is astray and disturbed, all the promises of God are in vain, all the gifts of the Holy Spirit are trampled underfoot and all men must perish. 9, 165. When hearts are cleansed and sanctified by faith, there is no hypocrisy, but right perfect holiness and right worship. 3, 1858. Faith is a steadfastness of heart that does not waver, shake, tremble, fidget or doubt. 3, 1886 f.
Faith and Sacrament. St. Augustine says: The sacrament does not make just, but the faith of the sacrament. 11, 488 f. Faith must be prior to the sacrament, without which all prayers do not make one pure. 15, 1524. Because in every sacrament there is a divine word and promise, in which God offers and promises us His grace, there must also be faith in the heart to accept this grace. 15, 1485. 15, 1485. Without the bodily reception of the sacraments, if they are not despised, one can become pious through faith; but without faith no sacrament is useful. 15, 1485. The papists teach that faith is not necessary to receive the sacraments and grace, and thus condemn the public Scriptures by condemning Luther. 15, 1484. Christ has never done a sign, nor has anyone ever been helped; there must be faith. 15, 1482. In all sacraments there is a word of God that promises something to man, therefore a certain faith is necessary there. 19, 1421 f. This is the main point of our doctrine, that no sacrament can work grace in itself without faith. 2, 1904. Since we are justified by faith, it follows that the sacraments cannot be effective in any other way than through faith in Christ. 19, 1417. Where God's word is, man's faith is also necessary, so that the promise of God may be true and certainly fulfilled. 19, 1421. With repentance there must also be faith; these two things are inseparable companions in a godly man. Judas was repentant, but not believing. 22, 1856. From faith in the sacraments you must begin, without any works, if you want to be saved. 19, 59.
Faith and reason. The faith that is to hold the articles of Christ and his kingdom cannot be held by men's reason nor powers, but the Holy Spirit must work there. 8, 673. Nothing is stronger and more hostile to faith than the law and reason, and these two cannot be overcome without great effort. 9, 157. The art and wisdom of faith makes foolishness of the world's wisdom, which considers the gospel a foolish sermon. 8, 1103. Right faith cannot be made with our thoughts, but is purely God's work, without our doing. 11, 1458. A godly man must first of all have a right mind and understanding, which is instructed by faith, according to which the heart is directed in tribulation. 9, 627. Where faith has fallen, hypocrisy remains, since reason and the divine word are baked together. 3, 725.
K84Faith and works. K85
Christ is not grasped by the law, not by works, but by reason or understanding, which is enlightened by faith. 9, 381 f.
Faith and works. God teaches always and first of all faith and right piety, then outward works. 14, 1781. From the power and necessity of faith we learn that we must despair of all our works. 4, 878. Faith, the work of the first commandment, is the head, the life and the power of all other works. 4, 868. The Scripture attributes both faith and good works not to our power, but to God alone. 11, 1459. It is for the pagans to judge according to works, yes, even they judge works according to the heart; it is for the Christians to judge according to faith. 19, 1609. If through faith in Christ my sins are forgiven, heaven is opened, and I am blessed, then I say: One should be pious and do good works. 13, 2033. Faith alone, without any works, makes us blessed, and works do not help at all to piety or salvation. 11, 952. All who have the Christian faith must be joyful and at peace in God and His grace, and also become joyful in good works. 12, 212. The right faith always does good works, so that it often does not think about it. 3, 47. When the Scripture speaks of rewards and works, it speaks of faith as it relates to other things and appears. 9, 349. As Daniel exhorts the king of Babylon to change his whole life, he teaches that the forgiveness of sins is obtained through true faith that does works. 6, 944. It is decreed in Scripture that there is no way to heaven except by faith; therefore all who want to be saved by works are certainly lepers. 12, 1461. Faith does not come from your works or merit, but only from Jesus Christ, freely promised and given. 10, 1315 f. Faith does not begin with works, but must spring and flow from the blood, wounds and death of Christ, in which you see that God is favorable to you. 10, 1316. Where faith is not preached and is left first, all the world falls to works. 8, 549. Where faith and the grace of God are preached, what is established and done by works must fall away and be rejected. 8, 1000 If faith and works are mixed, this not only obscures the knowledge of grace, but also takes away Christ with all His benefits. 9, 83. All cities, countries and kingdoms to which the faith has been given.
The apostles preached faith without law and works, only through the preaching of faith. 9, 274. Faith without works is a fanciful thought, a false delusion, a dream of the heart, is false and does not justify. 9, 210. We also say that faith without works is worthless and useless. This is understood by the papists and the enthusiasts to mean that faith without works does not justify. 9, 210. Each of these two articles, both of faith and of works, must be carefully taught and inculcated, but in such a way that each remains within its proper limits. 9, 675. 9, 675. Faith is the incentive to good works, or to love one's neighbor, and the doer of the same. 9, 636. He does not have true faith in whom the works of love do not follow faith. 9, 635. The right knowledge of Christ or faith holds to this: If you have done good works, you will not be justified; if you have done evil works, you will not be condemned. 9, 619. If faith is to be pure and uncolored, the two must be separated, Christ and my works. 9, 906. Many who say, "Faith does good, but the law and good works must also be added, otherwise faith is worthless," teach that faith is not pure but colored. 9:905 Faith is above all laws and without law; works are below the law and are servants of all laws. 9, 861. Faith belongs above to heaven; works are to be pulled down on earth. Faith is directed against God, works against the neighbor. 9, 861. Separate faith and works as far as heaven and earth, so that faith alone remains in the heart and conscience, but works are drawn down to the body. 9, 861. Faith is to be held in the conscience against God. God, and not let any law, whether it be God's or man's law, beat upon it. 9, 861. Faith, which clothes us with the righteousness of Christ, is the wedding garment and is active through love, or does works of love. 19, 1467. Faith does not wait to be justified by works, but works wait for faith to be known as just through it. 19, 1462. Faith is to be regarded as the active righteousness of works, and works as the suffering righteousness of faith. 19, 1462. If one has faith in all works, he has righteousness without the same works, because faith must exist before works. 19, 1463. Faith alone makes one righteous, indeed, it is righteousness itself, therefore the one who has become righteous does not do righteousness until-
686Faith and Works - Faith and Change. 687
then works of righteousness. 19, 1463. Faith produces works itself, but without works it makes righteous and cancels sins before works appear. 19, 1462. Faith not only receives grace from God, but is also active toward the neighbor, and gives birth to and works love or works. 19, 1256. Then faith is righteous, if you dare to believe it, whatever it may be, good, honor, body or life. 9, 1147. Paul does not say: Faith makes righteous through love, but: Faith is active or busy through love. 19, 1470. The custom of faith is to be servant through love, and that we in turn clothe the brother with our righteousness, wisdom and all goods 2c. 21b, 3219. The bestowed good of faith makes a constant new person, and only such a person performs new works, not vice versa, new works make a new person. 22, 454. Faith makes pious, but works prove the same faith and piety. 11, 1460. Before God, man is justified by faith alone without all works, but outwardly before men and before himself he is justified by works 2c. 1t, 1461. Faith is given salvation as a captain, and works as witnesses; thus it is seen in the outward conduct that faith is righteous. 11, 1489. Where faith is not present, all our actions and life are worthless before God, and no good work can be done. 11, 979. Faith does not ask whether good works are to be done, but before asking, it has done them and is always doing them. 14, 99. Where faith is, it cannot stay: it proves itself, breaks out through good works, confesses and teaches the gospel before the people and risks its life on it. 14, 89. Christian liberty is the one faith that makes us need no works for godliness and blessedness. 19, 994. Faith takes hold of the body and blood of the Lord Christ, his suffering and death; but my works only take hold of a hard shirt, fasting and praying. 7, 2398. John teaches that righteousness must precede all works, and that faith must first be present, so that the Son of Mary may be grasped with faith and good works done thereafter. 7, 2313. It is faith alone that gives eternal life, but works should follow and adorn life. 7, 2189. First one should teach by faith how to become a Christian, and then preach how to carry the cross and do good works. 7, 2265. Faith and good works belong together, but it is faith alone that takes hold of the blessing.
1, 1577. Faith completely overthrows both confidence in good works and despair because of evil works. 19, 1419.
Faith and walk. That Christ has done all things for us according to the will of God the Father, this faith causes us to love, honor and glorify him. 4, 1128. In his letter to the Romans, St. Paul lays the foundation of faith in eleven chapters, and only then does he build life on it in five chapters. 2c. 4, 230. Faith alone makes the heart righteous, cleanses and strengthens it through a right, true, holy opinion of God. 4, 588. Faith is not completely alone and dead, but where it lives in the heart, its power must also prove itself; where it does not do this, the glory is false and nothing. 12, 672. Where faith alone is taught, false Christians grow out of it, who boast of faith, and are in the number of Christians, but in whom no fruit is proven. 8, 549. Faith cannot be idle, for it is nothing other than a communicated power of the Word, by which it is always driven to good 2c. 19, 1431. Faith must precede all our works and transactions, even the most trivial ones: we eat or sleep, conduct domestic or civic affairs 2c. 1, 1706. 1, 1706. Through faith, man becomes willing and happy to do good to everyone, to serve everyone, to suffer all kinds of things for the love and praise of God, without compulsion 2c. 14, 99 f. There are many such people who accept the preaching of faith in such a way that they think they can do whatever they want. 13, 2006. Faith in Christ brings with it the forgiveness and death of sins through the Holy Spirit who crucifies the old man 2c. 19, 1478. The works of the pious must be good and pleasing to God, which cannot happen unless there is a fervent faith and right invocation. 1, 1706. Blessed is he who dies in the faith of Christ; but much more blessed is he who dies because of the faith of Christ. 9, 1844 Faith should flow out from below toward the neighbor, without any addition; not that one should put blessedness into it 2c. 11, 1273 Faith is a powerful, active thing that renews man and leads him into a new way and nature, so that it is impossible that he should not ceaselessly do good. 11, 1459. To dare, do and suffer everything for the sake of Christ, and to be kind and helpful to everyone, proves that Christ is there through faith, and that there is also heartfelt love toward him. 8, 432. Where there is a right faith, one does not love sin, nor does one remain in sins, but one avoids sin. 7, 1985 Where faith is right,
688Faith and Love - Faith and Law. 689
He does good; if he does not do good, it is certainly a dream and a false delusion of faith. 11, 1459 f. Where faith is righteous, it must attack the body and keep it in check, so that it does not do what it desires. 9, 985. 1145 f. Where faith is righteous, it throws the body under itself and compels the lust of the flesh and keeps the body in check. 9, 1158 f. Where Christ dwells through faith, he makes the same man like himself, namely humble, meek and willing to help his neighbor in all his needs. 9, 1421. Faith makes us obedient and submissive to Christ and his word. 9, 964. That one should so rely on the doctrine of faith that, when one has it, one may do according to it what anyone desires and loves is not suitable in any way. 9, 898. In faith in Christ, by which the believer is justified and forgiven of his past and present sins, he abstains from fleshly lusts. 9, 704. Faith, after it has come into being, has this as its task, that it expels from the flesh what is left of sin 2c. 8, 1446. Where there is a sinful life according to one's own lusts, there is no repentance; but where there is no repentance, there is no forgiveness of sins, therefore also no faith that obtains forgiveness. 8, 656. Because faith brings forgiveness of sins, and Christ came to take away and blot out sin, it is not possible for a Christian to live unrepentant in sins. 8, 656. He who has faith in the forgiveness of sin resists sin, does not follow its lusts, but fights against it until he is completely rid of it. 8, 656 f. This is the difference between righteous and false faith, that where faith is true, it also shows itself with life 2c. 8, 568. Faith and an evil, sinful life cannot get along with each other. 3, 710.
Faith and love. Faith does not remain idle in secret, but comes forth and confesses God for its own and other people's salvation. 4, 1172. Those who are saved by faith and founded on the rock of Christ become courageous to preach the Word of God confidently to everyone. 4, 835. This is the nature of faith, that it draws others to itself, breaks them out, and goes to work through love. 11, 1784. Faith is infinitely greater and more sublime than love, because it continues to fight with the devil in the highest danger. We know very well that faith is never alone, but that love and other manifold gifts are also present.
1, 948. 1, 948. Faith, which grasps and accepts God's promise, alone makes just and blessed; love is obedient to God's command and commandment and executes God's command. 1, 947. Faith acts according to God's words, serves everyone through love and goes through suffering and the cross. 3, 495. The sign that we accept the child Jesus in the right faith is that we humans also accept ourselves among ourselves, as God does to us in Christ. 11, 2030. Faith alone makes pious and blessed, for love is the consequence of faith, not the ornament and appendage. 12, 428. St. Paul's opinion is not that faith can be without love, but that love must be so necessary that even faith, which moves mountains, cannot be without love. 12, 426. It may well be that one does miracles in faith, and yet seeks and accepts honor at the same time, and thus both fall from love and faith. 12, 426. Faith and love must be separated so that faith is directed to the person, love to the works. 12, 371. Paul says: "Where faith and love are not preached, it is useless talk, and neither they who preach nor other people know what they are doing. 9, 871. Remain steadfast in love and faith in Christ, and suffer for His name's sake, and you will be richly and gloriously rewarded. 9, 1134. Faith goes up to God and deals with Him alone, but love deals with everyone on earth. 9, 1708. Whoever hears the word of Christ sincerely and clings to it in faith will soon be clothed with the spirit of love. 8, 1572. The colored faith is the one that our theologians call the one attained through one's own powers, then also the faith that is without love. 8, 1571. It is an error and impiety to assert that the faith given by God does not justify if it is not adorned by love. 9, 200. If faith justifies for the sake of works, then it follows that works justify more than faith. 9, 200. You should not let the ungodly gloss of the sophists challenge you, who say that faith justifies only when love and good works are added. 9, 186. Love should tolerate everything, believe and hope; faith, on the other hand, should rule, take a commanding position, and yield to no one. 9, 164.
Faith and Law. He who has taken hold of Christ in faith has with him the victor over the law, over sin, death and the devil, who rules over all these so that they can do him no harm. 9, 183. Christ should always be in the forefront of the heart, as it were.
690Faith and sin. 691
As a kind of summary of all the reasons for faith, against the righteousness of the flesh, the law, works 2c. 9, 401. Law, Works 2c. 9, 401. It has never been experienced or seen that the Holy Spirit was given to a teacher or disciple through the teaching of the law, but through the preaching of faith. 9, 272. Christ is grasped by faith alone, therefore faith alone delivers from the terror of the law and satisfies the conscience, and makes righteous. 6, 474. If one acts by faith or by conscience, the law is to be completely excluded and remain on earth. 9, 160. It is the fruit of faith in the gospel that the law has become lovable. 4, 1149. The kings, priests and rulers have freely taken hold of the law where faith and love have demanded it; faith and love shall be master of all laws. 14, 8. The commandments are written in the hearts of all men, but faith cannot be taught by human wisdom, and must be taught by the Holy Spirit alone. 10, 101. Faith in Christ as the Son of God is the fulfillment of all laws, the righteousness for all eternity 2c. 4, 273. Through faith one serves God, through faith the commandments of God are fulfilled, through faith we deserve to be assisted by divine power. 3, 1443. All who are without faith do not keep the law," even though they torture themselves to death with the works of the law. 12, 185. The law is useless and incapable of righteousness, and faith without works alone makes one blessed. 1, 942. Faith itself is also commanded, e.g. in the first commandment, but only so that this commandment may make us able to attain faith in the promises of God in the Gospel. 22:1950 Faith is the right principal and highest commandment, which comprehends all others in itself. 9, 900. The saying: "Keep the commandments" is so rightly understood that it springs from mere unadulterated faith, that what we lack is obtained from the mercy seat. 9, 911. The law of faith is a law of the spirit and of life. The law of the letter is a law of sin and death. 9, 1878. Paul lives by the law of faith inwardly to God, and there he died to the law, but in the flesh he does not yet live to God, but is made alive to God 2c. 8, 1449. The spirit of faith keeps the law with love against the law, that is, he fulfills it to the best of his ability, and yet, by struggling with his sins, he shows that he is a sinner. 8, 1448.
Faith and sin. Where there is faith in Christ, sin is in truth done away with, dead and buried; but where the
9, 380. Through faith all sins are swallowed up, even the hidden ones, of which we are guilty before God. 9, 1459. Faith brings this about, that it chastens the flesh, destroys sin, and sweeps out the old leaven, so that it alone reigns in all the members and leavened the whole. 8, 1577. Faith in Christ takes away from your heart all the terror of sin, death, the devil and the world. 8, 423. The word of forgiveness of sins cannot be grasped by works, but by faith alone. 13, 1958. Through faith a man becomes sinless, and gains pleasure in God's commandments; thus he gives glory to God; but to men he willingly serves whatever he can. 14, 100. As little sin can remain before faith, so little can good works be with unbelief. 11, 936. Where there is faith, there are not so many sins that need not be blotted out by faith; where there is unbelief, you cannot do so many good works as to blot out the smallest sin. 11, 936. Not good discipline, not virtues, not works that one takes upon oneself merit the forgiveness of sins, nor do they propitiate God, but faith in Christ. 5, 144. Because we receive forgiveness of sins through faith, we are counted holy and righteous for Christ's sake. 6, 1579. Faith takes away everything that is sinful and makes us children of God, so that he deals with us as one brother with another. 3, 298. Only through the custom of faith, which is practiced through the Mass, can the death of Christ alone be the conqueror of sins in us, but not through a work or sacrifice. 19,. 1187. Faith justifies the person, and is also justification itself. To whom God gives and forgives all sin for the sake of Christ His dear Son 2c. 12, 208. Cleansing from sin is faith, and whoever believes that Christ cleanses his sin is certainly cleansed by the same faith. 12, 164. Faith not only makes us free from sins, but also makes us Christ's own inheritance, which he takes and protects as his own. 12, 123. Faith is a living, powerful thing, because the heart is courageous and joyful, and defies sin and death. 2c. 13, 2036. That which teaches us to cast out sin, to become blessed and godly 2c. other than by faith, without all works, is no longer similar to faith and does not rhyme with it. 12, 335. If I adhere to Christ in the right faith and am in him, it is impossible that I should be accused and condemned by sin and death, for he has torn them apart. 7, 1945.
692Faith and Death - Faith and Merit. 693
If someone is without faith, everything that is in him and everything he does is sin. 3, 112. Where there is no faith and Christians, there is no defense against the evil lust and desires that the limbs follow. 3, 78. Passages like: "Be loosed from your sins," must be understood of the whole Christian life or of faith made flesh and blood. 6, 944.
Faith and death. Faith dares to trust in Christ, is joyful and of good cheer, is not afraid of death, does not faint at God's judgment. 13, 2030 f. Through faith the conscience becomes joyful in Christ, and cheerful to do all good, to avoid all evil, fearing neither death nor hell nor all evil. 12, 266. Faith makes all things good, even death and all misfortune; unbelief makes all things evil and harmful, even life and God Himself. 8, 1044. He who has right faith in Christ has eternal life, even though he still feels sin, death and sorrow; in heaven he has righteousness, life, comfort and joy. 13, 2157. Faith makes all things easy, good and sweet, even if you were in prison or death, as the martyrs prove. 11, 227. Why would God give his only begotten Son to such an ignominious death if he did not want us to be saved through faith in him? 5, 568. Where I remain in faith, and death attacks me and throws me down, the way is already accomplished that I may get where I am going and leap into that life. 8, 308. Faith, even in mortal peril, holds to the fact that God has promised that he will not let us out of his hand. 3, 219.
Faith and the devil. If I have a merry heart toward Christ, faith and a good conscience, let the devil trot forth, he will not devour Christ. 9, 919. Faith in Christ will help us and raise us from the dead to life, overcome the devil, chase away sin and make us blessed. 13, 977. It is actually faith that endures in extreme misfortune and keeps the word of life, thus overcoming all the power of the devil. 4, 1802. One sigh of faith can overcome Satan. 4, 1374. He who has faith has all things, is able to do all things, overcomes all things, and nothing can harm him, not even the gates of hell. 3, 1016. If we held on to Christ in faith, the devil would not come in with such questions as to whether or not we were provided for salvation. 3, 815. Where faith is, it can pass judgment on all outward things; it knows what God thinks, it also knows what the devil thinks and has in mind.
11, 2085. 11, 2085. When Christ comes through faith, he delivers us from the prison of the devil, sets us free, and gives us strength to do good. 12, 123. Because the believer must suffer much from the devil and the world, faith and trust in God are necessary. 9, 1771. Faith not only remains unconvinced by the devil, but also reveals his wickedness and disgraces him. 11, 500. The armor and weapons that we need to be armed against the evil enemy is faith, which has God's word before it and grasps it. 12, 705. Through faith, as his armor and weapons, a Christian can stand against the devil and the world and keep the victory, because he has the power with him, God's word and faith. 12, 532.
Faith and. Merit. All things are given to us through faith in Christ, grace, peace, forgiveness of sins, blessedness and eternal life, not through merit. 9, 184. Faith is a great thing, its power, strength and authority can never be measured enough. 3, 895. Faith is stronger than heaven and earth or all creatures, for God's word does not pass away. 3, 896. Christians should and must be led and governed by the Spirit alone, so that they know that through faith they have everything that leads to salvation. 9, 1201. Faith seizes and grasps Christ, who was given for me; when we have seized Him in faith, we have righteousness and life. 9, 240. Nothing else is required of us but faith, which is to grasp and believe that my sin and death have been condemned and taken away in the sin and death of Christ. 9, 217. Nothing is more necessary against God than faith that I give God His glory and take Him for my God; such faith makes us free from sin and all evil. 9, 991. Faith in Christ is enough for eternal blessedness; he does not say: you should fast like this, you should pray like this, you should do this and that. 8, 263. That we are freed from sins and death and become pleasing to God is obtained through faith, through the merit of the Son of God. 2c. 6, 1348. It is a delicious thing about a Christian man; there is nothing so small about him that pleases God. Such a great thing and cause is faith. 2, 471. No one makes a person good but faith alone, and no one makes him evil but unbelief alone. 19, 1004. A person does not become godly and blessed by commandment and works, but by God's word, that is, by His promise of grace, and by faith. 19, 1005. God does not look at how great, how much, how delicious the work is, but at how much it is.
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simply looks at the faith of the person. 1, 316. He is not pleasing to God who has done more and greater things, but he who has done them with greater faith and love. 19, 1609. Faith alone makes blessed, that is, faith alone finds consolation when sin, death and eternal damnation intrude and want to push us to the ground. 13, 180. Faith is such a great thing that it makes a man blessed and righteous, because it brings him all the goods of Christ. 12, 266.
Glory and temporal nourishment. Faith also obtains bread for the body. 3, 1449. Inward faith brings with it that I also believe I will find abundantly what concerns the body. 3, 1064. Faith recognizes that God gives all food. 3, 53. Faith walks both in supply and lack on the right middle road. 3, 155. Faith in God's promise of temporal, physical goods is a great, powerful example to strengthen our faith. 14, 1906. God has placed all things in faith, that whoever has it shall have all things and be blessed; whoever does not have it shall have nothing. 19, 993. Faith has above God's grace and blessing also the promise that he shall have enough of what he needs, and makes a good, calm, cheerful heart. 11, 1317. Luther's five disputations on the saying Rom. 3, 28 that man is justified by faith alone. 19, 1436 ff. Luther's theological disputation that we are justified by faith alone. 19, 1474 ff. Luther's disputation on justifying faith and faith in miracles. 19, 1478 ff. What Luther considers when he preaches on faith. 22, 1848.
False faith. If everyone can be saved on his own faith, there will be no difference between Turks, Papists, Jews, and us who have God's word. 2, 1830. Although the sayings are common in Scripture that faith alone saves, the Sophists have so smeared and darkened them that they have taken away our right understanding. 11, 952. As soon as the consolation of faith is silenced, it rains and snows with idols: St. Bastian should drive away the pestilence, St. Anne and St. Erasmus theure time and poverty; in war St. George should help, in water distress St. Christopher. 13, 2007. Among the papists, "the old traditional faith" means that which is not so old as a man of sixty years. 12, 1434. Now, one should accept as articles of faith what every monk daily devises: the golden Psalter, the seven golden masses and innumerable pilgrimages 2c. 12, 1434. Only faith makes you pious and blessed.
Christ; who knows not of nuns, nor of monks, nor of laymen, nor of priests, nor of cobblers, nor of tailors, nor of fasting, nor of prayer 2c. 12, 274. 12, 274. If all the world were vain barefoots, preachers, Augustinians, Benedictines, and taught otherwise than to be saved by faith alone, let it be accursed 2c. 12, 271. 12, 271. Faith is in all and above all, without any distinction of class, order, food, person, gifts, works, clothing, days, place 2c. 12, 274. The revelations of the poltergeists, the masses, pilgrimages, fasts, seeking the merits of the saints: all this is not similar to faith. 11, 1398. By the words: "What you will solve on earth" 2c., Christ does not give any authority, but provokes every Christian's heart to faith. 15, 1512 Monks, nuns and priests call what they have heard from Christ faith and think that it is all true, as the devils also believe, and yet they do not become devout through it. 12, 210. Faith is the same in all, and makes one pious as another; sects and orders do not do this, but each takes its own way. 12, 275. Let these be called the articles of our Christian faith, which are not two hundred, indeed, many are not one hundred years old, as many new papal articles have arisen in Luther's memory. 12, 1434. The faith that the pope believes with his clergy and monks is two or three hundred years old, since they held their own Concilia at Rome 2c. 12, 1433. If one preaches the faith righteously, it does not bring much money, because all pilgrimages, letters of indulgence, monasteries and convents must fall away. 2c. 9, 1370. The historical faith was strongly promoted in the papacy and still is today, that one should consider Christ's suffering, that is, to be Christ in my heart. 7, 2354. The papists have applied the saying, "Let man examine himself," to the conscience to inquire into sin, so that it is rather faith and trust. 15, 1525. Even Luther does not like everything that the newer ones have said about faith, hope and love, since they do not seem to have understood any of these. 15, 2442. How the papists nevertheless stick to their old abomination under the word "faith". 17, 2010. The attained faith has as purpose or use of the suffering of Christ mere contemplation; but the true faith has as purpose and use of the suffering of Christ life and blessedness. 19, 1439. The sophists also confess that the acquired or historical faith does not make one righteous. 19, 1437. The Saying of St. James on Dead Faith
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is to be understood by the obtained faith, which is a hypocrite and only has the appearance of infused faith. 19, 1432. St. James does not want that the infused faith can be without works, but that the test of faith is justified from the works. 19, 1432 On Easter, on Corpus Christi, in all masses and in the sacramental house, great honor is surely done to Christ, and yet it is pure mockery, because it goes without faith. 19, 1324. It is quite different to speak of faith and its power, as St. Paul does, than to speak of faith and its demonstration, as St. James does. 19, 1432. The papists pervert God's word and ascribe nothing to faith, but everything to love, while St. Paul ascribes everything to faith 2c. 19, 1256. St. Paul does not say that love is active, but that faith is active, that faith exercises and makes active love, not love faith 2c. 19, 1256. 19, 1256. That faith is active through love is understood by the papists to mean that faith does not acquire grace and salvation before works but through works. 19, 1256. The very best among the papists have taught and still teach that works or love give strength and form to faith. 19, 1256. The infused faith is only an empty dream and nothing real, but only a completely invented name. 19, 1473. One pretends in vain that the unformed faith gelvinne a form through love and in such a way makes just, because love does not form poetry of men. 19, 1473. Love shapes the unformed faith, wants to say nothing else than: Love makes lies be truth, and something void be the thing itself. 19, 1474. Unformed faith is sin and unbelief, and complete wickedness of the human heart. 19, 1475. The incomprehensible words of the sophists: The unformed faith, the pleasing grace 2c., must be removed from the school. 19, 1474. The unformed faith, both the acquired and the infused, must be rejected. 19, 1476. If the acquired faith is otherwise nothing, it is at least the voice of the gospel, which clings to the heart and constantly drives to true faith. 19, 1476. If the imputation of righteousness is attached to unformed faith with love begun, it is attached to the law and to works. 19, 1476. The papists have many kinds of faith: a general, a particular, an acquired, an infused, an unformed, a formed 2c. 19, 1531 f. The unformed, the acquired, and the general faith, which
the papists teach is nothing but a dream. 19, 1481 f. Luther's propositions of the infused and the acquired faith, together with his explanation of this disputation. 19, 1420 ff. Luther's Disputation on Faith, against Satan and his Synagogue. 19, 1472 ff.
believe. Whoever holds on to Christ and believes in him is Christ's mother, brother, sister, God's child and heir. 8, 994. Whoever believes in Christ is also with him and makes him enjoy his righteousness, holiness and wisdom, his power and strength, his life against death. 7, 2358. He who truly believes that in Christ he has forgiveness of sin, heaven, the Father's mercy and grace, will love him and keep his commandments. 8, 431. He who does not believe the Son in even one point certainly dishonors the Father and the Son in that point and everywhere. 9, 1500. To believe in Jesus Christ means, if the heart believes, that we would all be eternally lost, if Christ had not died for us x. 10, 231. whosoever believeth in Christ, that he should be to him righteousness and all things, shall be preserved and saved. 10, 1771. If you believe that God will be merciful to you for Christ's sake, forgiving your sin and making you blessed, you will surely be saved. 13, 231. To believe in God is to firmly imagine that the Lord is at his right hand, so that he will not waver. 4, 984. No one can have desire and love for Christ who does not first firmly believe in him that he has everything in him. 8, 431. It is not enough for a man who wants to be a Christian to believe that everything said about Christ is true, but he must not doubt that such grace has been given to him. 12, 210. Whoever believes that grace and mercy are given to him in Christ through baptism or sacrament must say of himself that he is holy, righteous and a child of God 2c. 12, 210. We, now at the end of the world, believe and preach the same as Adam, Abel, Enoch, Noah, Abraham and all the fathers and prophets. 12, 1209. He who does not believe in the word of the Lord and does not accept it, is corrupt in his foundation. 3, 1679. Believing something without God's word is not faith, but a false delusion, since nothing will ever come of it. 13, 945. God has decreed that no one should or can believe or receive the Holy Spirit without the gospel, which is preached or taught orally. 7, 1593. That we believe is not by works, since they are not yet there or done, but by the word that promises grace 2c. 9, 1862. To be under the word of God, and under Christ, and to be sprinkled with His
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Blood, is the same as believe. 9, 964. If we believe the word, it will happen to us that we will receive what is promised to us in the word. 13, 2481. First we must have the word, then we must also firmly believe it, so that it is a divine power for us to receive forgiveness of sins 2c. 13, 916. To believe rightly is to have God's word and promise, and to believe firmly that it will certainly happen as the word tells us. 13, 945. He whose heart says, I believe, says at the same time with inevitable consequence, I am sure that it will be as I believe. 4, 1184 f. If we believe in Christ, he gives us a free, fearless spirit, so that we fear neither death nor hell, love neither life nor heaven, but serve God freely and blessedly. 12, 251. Whoever believes that God is our Father and we are His children should fear no one, for God is his protector, in whose power are all things and the hearts of all men. 11, 2193. God's power must be there and work in us to make us believe; the thoughts we make for ourselves are only dreams and imaginary things. 9, 971. If someone is to believe in God's word purely and simply, the Holy Spirit must create it and work in the heart; nature cannot do it by its own powers. 8, 1002. He who lets himself think that he believes and knows all the arts is in a more yearly state than one who does not believe in them. 12, 1614. That I should believe that Christ was born for my sake and has washed away my sins 2c., the Holy Spirit belongs to this. 12, 1140. It is a great thing to believe in God, and yet we are afraid of him, even though he himself says we should not be afraid. 22, 1872. Christ draws this honor to himself everywhere, that he is true God, for believing belongs to no one but the true God alone, who can give eternal life. 7, 1988 He that believeth hath all things, and is master of all things, and can use all things well and gloriously. 1, 857. He who believes, hopes and loves, misses the fact that everything is possible for him. 4, 541. All of us who believe in Christ are in the same heaven in which the Lord dwells. 5, 103. It is not enough to begin to believe, but one must also continue and persevere. 3, 221. One does not believe things that have happened, but the promises of God who will do things. 19, 1482. That which we believe we will receive, that we also receive in truth; the servant acts or does not act, he heeps or plays his game. 19, 124. Our heart should always stand as if we began to believe today,
and be of the same mind all the days as if we had never heard the gospel; one must start all the days. 11, 1776. No one can believe for another, each one must believe for himself; through his own faith he will be saved. 22, 528. God will not allow Mary or any other saint, even Christ himself, to stand for you, that you may be pious and righteous, unless you believe yourself. 11, 1518. Christ says: If you believe in him, you shall be with him, and he will be with you; even if you are still a little infirm, it does no harm. 7, 2358. If you begin to believe, you will have eternal life in that same hour; it is already yours, you must not acquire it. 7, 2352. Christians say that they believe, but they do not say that they believe as fully as they should. 7, 2397. Beware lest you fall into presumption and think that when you hear the words you will soon believe. 7, 2396. That a heart should not be afraid of sins and death, but trust God and believe, is a much more difficult thing than all Carthusian and monastic orders. 7, 2395. The example of the Cananaean woman serves us: although God keeps us a long time, that we do not desist, but firmly believe that he will finally say yes to it. 13, 260. That is the greatest art, to believe that God means it paternally with me, if it goes badly with me in body, property, honor 2c. 3, 1069. If one believes in Christ, God will give grace to dampen one's courage when it is good for us, and God may be believed in the cross. 3, 1767. Those who do not believe that they have become children of God through Christ will remain in death and hell, as there are the Jews, Turks, pagans, hypocrites 2c. 6, 1355. He does nothing who does all possible good, and refrains from evil, if he does not believe in God. 4, 868. Those who do not want to believe must be left to God's judgment alone, because he himself has already condemned them. 3, 1530. He who does not believe in Christ does not have the Holy Spirit, and therefore cannot have a good thought. 13, 590. He who does not believe in Christ has already turned away and completely separated himself from God, therefore he cannot have the Holy Spirit and cannot have a good thought. 2c. 11, 894. If you believe the preaching of the gospel, you shall be saved; but if you do not believe, the sentence of damnation is passed upon you, in spite of all your works. 11, 988. If you do not believe in Christ, you must go into the hellish fire, be eternally damned, and death is an eternal, almighty dungeon over you. 13, 2034. Whoever does not believe in Christ, whether or not he believes, is condemned.
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Even if he is the holy of holies, he is not pleasing to God. 7, 2245. He who can believe in the one man Jesus Christ is full and must not suffer thirst and hunger. 7, 2238. Faith is the highest worship that is due to God alone. 7, 1988. "To give glory to God" is to believe him, to hold him to be true, wise, just, merciful, almighty, in short, to recognize that he is the author and giver of all good. 9, 301. When the soul firmly believes God's word, it considers him to be true, pious and just; thereby it does him the greatest honor that it can do him. 19, 994. The whole world receives the imputation of righteousness when it believes as Abraham did. 9, 324. Abraham believed the promise and it was counted to him as righteousness; in the same way his children also receive righteousness. 9, 399. The two cannot stand together: believing that we have God's grace for Christ's sake without our merit, and holding that we must also obtain it by works. 11, 977. He who believes has no sin and does good works; again, he who does not believe does no good work, but it is all sin. 11, 936. The Scripture says that we should do good that we may be saved; this does not mean that we should earn it with works beforehand, but believe, and it will follow of itself. 11, 1453. Without the Spirit of God we cannot do the least works, much less can we by our powers do the highest work, which is to believe. 9, 971. This should be the most noble work of a Christian man, that he trusts and believes in his dear Christ; whoever teaches otherwise is a liar. 12, 1123 f. To them that believe, above that they have peace, is offered also the ability to comfort, to do good, that they may teach, 2c. 6, 740. He who believes may not commit adultery or sin, for the word of God to which he adheres is almighty and God's power, which will not let him fall or sink. 19, 277. He who believes, that is, puts his heart and trust in God's grace in Christ, sings or prays, eats or sleeps, is called well done, because he does it as a Christian man. 13, 766. When a man firmly believes through the Holy Spirit that Christ, the Son of God, was lifted up and died for our sins on the cross, this makes a new heart and a new mind. 13, 2125. If we believe that God has helped us in Jesus Christ and has given us such treasure, then the heart must become joyful toward God and gladly do what pleases Him. 12, 622 f. Christ wants us to believe that, just as in his person there is no form of a sinner, no trace of death, no sign of a sinner.
9, 379. He who believes in God can do nothing but good and lead a good life. 4, 223. 4, 223. If you believe that you are loved by God and that God cares for you, prove it. 9, 1587. He who believes has all things from God, and is blessed and rich, therefore needs nothing more, but everything he does and lives he arranges for the good and benefit of his neighbor. 11, 1575. He who believes God without all law becomes a priest and king, whether Jew or Gentile, before or after the law. 3, 1014. He that believeth on Christ must forget the law, the fathers, and all works and righteousness. 9, 1777. If thou believest, sin against righteousness is as a little fire against the whole sea. 11, 1653. To them that believe on Christ, sins are forgiven, and those that remain in the flesh are not imputed unto them because of faith in him. 6, 137. Though I have committed many and great sins, yet if I believe on Christ, all is swallowed up by his righteousness 2c. 9, 640. He who believes in Christ and holds to the word has him with all his goods, that he may be lord over sin, death, the devil and hell, and be assured of eternal life. 9, 1147. If you believe in Christ, you have his power, and through him you will overcome sin, death and the devil. 6, 158. Those who do not believe remain in their sins and cannot work their way out either by reason or by free will. 5, 143. Those who believe in Christ are forgiven their sins, because without the forgiveness of sins the Kingdom of God cannot exist. 6, 1608. To those who believe in God's Son, everything is for the best, be it sadness or death. 9, 638. He who believes is a Lord, and even though he dies, he must live again. 3, 895. He who believes in Christ is blessed and free from death and all misfortune. 3, 353. If you believe in Christ, you have all things over; hell is subdued, sin is gone, death is overcome, and you have eternal righteousness, blessedness and life. 7, 2310. To believe in God is to gain such a heart that is undaunted against all that the devil and the world are able to do, including poverty, misfortune, shame and sin. 8, 282. He who believes will have enough, for God does not lie. 3, 415. We should make it our business to believe, lest we be fainthearted in want, nor hopeful when there is plenty. 3, 1451. Those who believe in Christ are also provided for by him in time and in bodily needs and have enough. 11, 1312. He who
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believes is an exceedingly blessed man, for he is, says Christ, a dwelling place and palace of the divine majesty. 9, 1835. Those who do not have the word have very good faith, for it is an inherent vice without it that we like to believe lies. 13, 916. The saying: "He who believes will be blessed" overthrows all monasteries, priests, monks and nuns, because it is lost. 11, 936. A miller's maid, if she believes, does more good by taking the sack from the donkey than all the clerics and monks if they sing themselves to death day and night 2c. 11, 21. The pope and his crowd believe very strongly in the mass, in the holy service and intercession, in monastic vows, chanting, fasting 2c., but it is a false, lying faith. 13, 916.
Creed, The entire apostolic creed is contained in the words: "Thou art the Christ, the Son of the living God. 7, 281 f.
Matters of faith. In spiritual matters and matters of faith, no one should refrain from dealing with God through his thoughts. 3, 1720. God has commanded that in matters of faith we should not look to any apostle, not even to prophets 2c., because faith is not in human power. 8, 113.
believing. If we believe and are sure of God's grace, which he has shown us in vain, then we must not doubt that everything we do is very pleasing to God. 2, 479. He who is not a true believer, nor righteous and holy, does not belong to the holy Christian church, nor can he pray, give thanks, praise or serve God. 5, 1234.
Believer, the. A believer has the Holy Spirit; where he is, he does not let the person be idle, but drives him to all exercises in godliness 2c. 9, 210. 9, 210. The believer knows that everything that happens to him is God's gracious will and fatherly love. 3, 23. The believer knows that the whole world cannot do anything against him, except as far as God wills. 3, 22. The believer is strengthened and comforted by the knowledge that he is in God's hands. 3, 22. The believer stands in such joy and security that he does not let any creature frighten him. 3, 23. The believer takes no pleasure in all the pleasures of the earth. 3, 23. The believers have work, but not worry and fear. 3, 118. The believers are righteous kings, for they are lords over death, the devil, hell and all misfortune. 3, 1014. The believers do not live for themselves, but serve Christ. 3, 1189. We believers have this advantage: although we are slain with the ungodly world, it goes to the devil in hell, but we go to hell.
eternal life to God. 3, 1804. The believers are washed and cleansed by the blood of Christ. 5, 560. The believers also eat their bread in the sweat of their face outwardly, but yet with faith and a joyful heart inwardly. 5, 1299. The whole life of the believers is nothing but praising God. 4, 1338. The faithful are not to be sought among the pope, bishops and monks. 4, 1338. Although God does not usually give his faithful everything in abundance, they should not die of hunger. 4, 1615. The Holy Spirit calls the believer a righteous man, but the wicked call him a heretic. 4, 1450. The believer does not need a mediator on the day of judgment, because the judgment is gone. He does not need the saints to intercede 2c. 7, 1974. God does not abandon his believers, especially when they call upon him in the right faith, as we have often experienced. 2, 659. Christ teaches that His believers live and cannot be killed in eternity, even if they are killed in the flesh. 7, 97. 7, 97. The faithful finally attain what they desire, if only they do not cease to ask and knock. 7, 261 f. The believers always have enough challenge, they always have to fight, those who are without faith and spirit do not feel it. 9, 1193. According to the Spirit, the believer is righteous, without all sin, in need of no law at all; according to the flesh, he still has sin 2c. 9, 881. The believers have the great comfort of knowing that they have partly flesh and partly the Spirit, but in such a way that the Spirit reigns, the flesh is subdued. 9, 689. It is a beautiful saying of Jerome: The believer does not live by his righteousness, but the righteous lives from faith. 8, 1458. The believer knows that God is no longer angry with him for his sin, but has set Christ beside him to blot it out and destroy it. 8, 1186. Believers are told that sin will not harm them nor condemn them; others, who are without faith and reprobate, are not told this. 8, 657. Even though believers still have sinful lusts of the flesh in them, they remain in the repentance and fear of God, and keep the faith that their sins are forgiven 2c. 12, 789. In believers who resist sinful lust, a good conscience and faith remain, which cannot remain in others. 12, 486. As God pours Himself out on the believer, showering him with His goods, not caring about his unmerit, so He pours Himself out on His neighbor 2c. 12, 195. 12, 195. To the believer, God gives his Hei-
704Equal , Count of - Guade. 705
The Holy Spirit makes the person different and transforms him into a new man who has a different reason and a different will 2c. 12, 208. 12, 208. The believer esteems the grace and mercy of God in Christ so great, as it is, that he does not doubt that it makes him holy and God's child. 12, 210. It is impossible to place a believer who does not do good. 22, 432. The believers are a new creature and a new tree; therefore the legal sayings do not belong here, as: faith must do good works, but it does them by itself. 22, 454 f. Christ is in the believers, whether they still have and feel sins, confess them and complain about them; therefore sins do not separate Christ from those who believe. 22, 457.
Gleichen, Count of. Luther responds to Count Wolfgang von Gleichen's inquiry about a church interest. 21b, 2849 f.
conformable. He who thinks differently of God than one must think, makes God conform to himself, not to God. 4, 964.
Coincidence. In our country, a jug of wine or two is placed between the buyer and the seller as a sign that one has bought something from the other. The Germans call it a Gleichkauf. 2, 117.
Likeness (image). The likeness of God is that man is not only like and equal to God in that he has reason or understanding and a will, but that he is also conformed to God. 1, 411.
Similitude. The parables of Christ do not have to be looked at in all their parts, but one has to notice the main part, what he wants with it. 11, 510.
Allegory. A simile (allegoria) is doubtful and proves nothing. 18, 793.
Member. I have certain marks and pledges which testify that I am a member of Christ, namely baptism, the gospel, the Lord's Supper. 5, 423. If we could fully grasp the great comfort that we are members of Christ, we would never feel a sense of death or sin. 5, 423.
Limbs. The fact that a man has healthy eyes, ears, hands, feet and other limbs is not a natural development, but are all gifts of God. 13, 2317. God gives a healthy body and fine, dexterous limbs; but the devil, where he can and God gives him such, corrupts the body and does harm. 13, 2318.
Gloss. Luther's gloss on the supposed imperial edict. 16, 1665 ff.
Happiness. Man cannot send himself into happiness and unhappiness, into good and evil days. 3, 1747 f. There has never been such a wise man.
I have found a man who has not become hopeful through luck. 3, 1865. It is not luck that your counsels do not go out, but your foolishness and ignorance of God and yourself. 4, 1950 If we could ascribe to God the enjoyment of all good things that we have, and confess that we have them from him, each one would be content with his own happiness. 1, 1654. Those who have made happiness a goddess have been wise men, for they have seen that everything is governed by divine forces. 22, 1854. The great heroes have been forced to say that luck rules in all things, that everything happens by chance. 4, 1949.
Gluenspieß. Luther's letter to Philipp Gluenspieß at Mansfeld, on Christian freedom. 19, 1016. Luther asks Franz Romer in Mansfeld on behalf of Philipp Gluenspieß to help him obtain a certain inheritance. 21a, 537 f. Luther, inspired by Philipp Gluenspieß, asks an unnamed person to help a student. 21b, 3222.
Grace. Grace is God's grace or favor, which he bears to us in himself, from which he is inclined to pour Christ and the Spirit with his gifts into us. 14, 98. Grace is the favor by which God accepts us, forgiving sins and justifying us freely by grace for Christ's sake. 5, 573. Grace is a continuing effect or exercise by which we are seized by the Spirit of God and driven to believe His promises. 5, 574. God's grace is that out of pure mercy, for Christ's sake, he forgives all our sin, wipes out all wrath, leads us from idolatry 2c. to truth 2c. 5, 1156. Mercy is that Christ has shown us all benefits, through his blood has brought us from sins to righteousness, from death to life, from the devil to God. 5, 1084. The human heart is far too narrow to grasp the ineffable grace by which we are redeemed through the blood of the Son of God. 4, 1893. It is a grace, and that is God's grace, who gives the so great treasure in Christ to the believers by grace alone and for free. 6, 482. It does not occur to me, says Luther, that I should surrender so completely to mere grace, and yet it must be so; the chair of grace must be and remain the only one. 9, 910. Even though we are uncertain, and may sometimes stumble and fall through sin and error, grace does not fall. 5, 1165. The outward signs that one is in grace are that one gladly hears, teaches, gives thanks, praises, and praises Christ.
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If you want to come before God, leave such boasting at home that you have done the best for everyone, and think that you appeal to grace by right. 9, 910. 9, 910. God does not allow anyone to offer his grace except through Christ, therefore no man should dare to come before him without this mediator. 9, 987 f. 1148. The Father has poured out his grace on us so abundantly that he has allowed his only Son Christ to shed all his blood, and has given the treasure to us. 9, 1155. All men, from Adam to the end of the world, who are to come to grace and truth, must draw it and be made partakers of Christ's fullness. 7, 1682. God is gracious and merciful because of the fullness and unspeakable grace of His only begotten Son Jesus Christ, because Christ is in all grace before God. 7, 1687. John says of two kinds of grace; Christ's grace is the unfathomable source of all grace; our grace is that which we draw from Him and He distributes among us. 7, 1687. John draws us away from the confidence in our work and merit and leads us to the grace of Christ and love of God, through his whole gospel and epistle. 7, 1687. This means "grace for grace", that we also please the Father for the sake of the Lord Christ, and receive the Holy Spirit through Christ and are justified. 7, 1691. The Holy Spirit is called the "Spirit of grace" because He makes us a gracious God, and because we love one another in the closest union of hearts. 14, 2141. For this reason Christ is gracious to us and helps us out of the devil's kingdom through the forgiveness of sins, so that we may abide in grace and be saved. 13, 1038. My sin and piety must remain on earth, but up there I have another treasure, where Christ sits and showers me with grace. 11, 1731. When God's wrath is gone, he takes away hell, devils, death and all misfortune, and instead of wrath he gives grace, comfort, salvation and all good that he himself is. 11, 1716. Because the sins of men are great and heavy and many, there must also be great, mighty, strong and abundant grace to destroy them all. 12, 760. Christ came to seek only sinners, that the glory might be wholly given to God, who by grace and pure mercy forgives sin. 12, 1493. It would not be and would not be called grace if We did not come to the promise unworthily and undeservedly. 13, 172. Grace is not obtained by any efforts or endeavors, even the best ones.
and most honorable people. 18, 1948. Grace comes so completely without merit that not even a thought of it, let alone an effort or endeavor, precedes it. 18, 1947. This is the only right way to enter heaven, that we obtain grace from Christ's fullness, that is, forgiveness of sins, become God's children 2c. 7, 1688. If grace comes from purpose or predestination, it comes by necessity, not by our striving or effort. 18, 1943. Paul's intention is to make grace necessary for all men. But if they could start something by themselves, grace would not be necessary. 18, 1924. This is the closest and best preparation for grace, that a man recognizes his inability with all his heart and despairs completely of himself. 11, 2311. Whoever turns to God's mercy and asks for grace, finds God most willing and most gracious. 13, 954. God is distinctly nothing but mercy and favor, but only toward the brokenhearted and afflicted. 5, 613. Luther says: Grace belongs to the miserable, the humble, the broken-hearted, like Hausmann, Cordatus, Philippus and I. 22, 434. Paul had to have such a devil on his neck, who plagued him, so that he would stick to the confession that he was what he was by pure grace. 3, 1827 Grace is established through Christ before and without all works, that no man should boast, but should give thanks to God that he hath raised up the seed. 3, 356. What Christ prophesied in Moses, we see fulfilled in the New Testament, that no one shall be justified and saved by his own righteousness, but only by the grace of God. 3, 1952. It is not in our power to take hold of grace, and you do not know whether you can also accept the forgiveness that is offered to you. 2, 2085. The three men, Peter, Paul and Barnabas, received this piece at the Apostles' Conciliar, that nothing is necessary for salvation, but mere grace. 8, 1006. Everything that happens outside grace is sin and mere hypocrisy. 8, 1499. Without grace we can do nothing but sin of ourselves, and are the cause of our own downfall. 6, 1346. The whole human race with all its doings, without the grace and knowledge of Christ, is a false hypocrisy, no matter how good the doing may seem. 7, 1672. He who falls from grace absolutely loses the reconciliation, the forgiveness of sins, the freedom, the righteousness, the life 2c. that Christ has earned. 9, 622. Grace cannot create anything where sin has not been revealed and recognized beforehand through the law.
708, Grace. 709
3, 1961. Whoever wants to come to God's grace and desires to be freed from sin, let him recognize his sin, not deny it, not gloss over it or excuse it. 13, 1100. After the knowledge of sin, man should hear and learn what grace is, what justification is, that God's counsel is over him to lead him out of hell through Christ. 6, 484. God's grace rules over us without and before all works, through Christ. This is the teaching of the Holy Spirit and of all true Christians. 5, 1188. A good heart can only be born of grace; but grace does not come from works, but from faith in Christ. 8, 1565. The grace of Christ, against one's own presumptuous works and holiness, is brightly preached, yet most do not see it and are deaf with hearing ears. 3, 1903. The greatest grace and most precious gift is that God sends right preachers. 3, 635. It is a great grace when God's word enters our hearts. 3, 796. The preaching of grace is peculiar to the New Testament. 4, 276. That we freely confess, preach, praise and give thanks for God's grace is the right service of God, the right priestly office. 5, 1165. Whoever does not want to accept God's grace and word must remain in disgrace and error. 13, 987. Whoever does not want to have life by grace and without merit will not get it; the Father gives it out of pure mercy. 7, 2229. The Scriptures teach, but grace gives us what the Scriptures teach. 12, 1080. No one can ask for grace unless he is justified; no one can ask for the gifts of the Holy Spirit unless he is sanctified. 5, 579. The prophet asks for the grace of God; he does not say: Behold my hair shirt, my fasting, my sacrifice. 4, 1600. He who falls from grace overcomes God's wrath and judgment, sin, death, bondage to the devil and eternal damnation. 9, 622. The kingdom of grace is the kingdom of faith, in which Christ reigns as a man set over all things by God the Father.
8, 1375. The kingdom of grace and the kingdom of glory are not different kingdoms, but in different ways, now in faith, then in sight. 8, 1375. Just as in the kingdom of grace there is no sin so great that it is not forgiven, so apart from grace there is no work so good, no life so holy, that it is not condemnable. 14, 850. This means to remain in the kingdom of grace, so that one does not also sin against grace and does not despair 2c. 14, 850 f. God's grace forgives sin, brings comfort and peace to the conscience, and places man in the realm of divine mercy.
It is called a kingdom of grace. 11, 1060. The grace of God takes away guilt, peace takes away punishment, so that justice and peace kiss each other. 8, 1373. The two words "grace" and "peace" comprehend the whole of Christianity. Grace forgives sin, peace makes the conscience calm. 9, 45. When the grace and peace of God is in the heart of man, he is neither bowed down by adversities nor made arrogant by prosperity. 9, 47. He who is in grace with God does what pleases God; therefore, he soon displeases the devil, the world and his own flesh. 8, 1373. God does not give His grace to lie quietly, but to grow and to provoke everyone to God through knowledge and public proof. 11, 1460. Grace does not only help to do works, it does them alone, yes, not only the works, it changes and renews the whole person. 12, 141. It does not suffer one another to believe and boast of the grace of Christ and forgiveness of sins, and yet want to follow sin in the former old un-Christian life 2c. 12, 915. Grace is against sin and eats it up, how then should it strengthen and increase it? 12, 760. We should deny ourselves before God as those who seek nothing but to receive the grace that is offered, and then go and do what we can. 3, 1833. The doctrine of grace gives peace, rest and joy to the heart in Christ, because it recognizes that its sin is forgiven. 2c. 5, 1243. Grace alone, which frees us from sin and assures us of certain, eternal blessedness, produces constant and true joy. 5, 791. Although the gifts and the spirit in us increase daily and are not yet perfect, so that sin and evil desires still remain in us, grace does so much that we are counted completely and fully righteous before God. 14, 98. God's grace does not divide and separate itself, as gifts do, but receives us wholly into grace for the sake of Christ, our Mediator and Advocate. 14, 98. Christ is quite sure in his spirit that he is pleasing to God, therefore we who have the spirit of Christ must also be sure that we are in grace. 9, 498. Let every man be accustomed to be sure that he is in grace, and that his person and works are pleasing to God. 9, 499. As long as Christ is at the right hand of God and represents us, we cannot doubt the grace of God toward us. 9, 498. Sin cannot make us doubt the grace of God in us, because Christ has made the grace of God in us.
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Although sin still clings to our flesh, and we still fall daily, grace is richer and more powerful than sin. 9, 498. God's word and grace is greater than all men's sin. 3, 531. 3, 531. We must certainly believe that we are in grace, that we are pleasing to God for Christ's sake, that we have the Holy Spirit. 9, 497. The papists say, "Far be it from me to think that I am in grace, that I am holy, that I have the Holy Spirit, though I live holy. 9, 496. He who doubts the graciousness of God toward him, and does not believe that he is in grace, cannot believe that he has forgiveness of sins. 9, 496. The sophists and monks taught that no one can be certain that he is in grace, thus completely suppressing the doctrine of faith. 9, 496. The teachers of theology are detestable and reprehensible, who teach that we must doubt and be uncertain whether we stand in grace with God. 4, 387. The sophists teach falsely about grace, that it is a quality hidden in the heart. 5, 574.
Heaven of grace. The heaven of grace is infinite and eternal. And if someone sins or falls, he does not fall out of this heaven, because he does not want to remain under it. 5, 1159.
Means of grace. Since the Church has the command to bestow forgiveness of sins through the Word and the Sacraments, no one should despise such means of grace, but use them gladly and often. 13, 1179.
Kingdom of Grace. The kingdom of grace cannot suffer that we want to give, earn or pay God with our works; that is the greatest blasphemy 2c. 5, 1167.
State of grace. An unmistakable sign of your state of grace is when you continue to praise, extol and extol the grace of God against the hope of men. 4, 484.
Mercy Seat. In Judaism, God would not listen anywhere except to the mercy seat; so he will not listen to anyone except through Christ. 22, 334. The mercy seat is Christ, whom God has placed before us, so that we may have recourse to it when we cannot stand before God by ourselves. 9, 903. In the New Testament all our prayers must come to Christ, who is our mercy seat, so that we should neither know nor worship nor call upon any other God. 14, 886. We now worship before our mercy seat, the man Christ; all who worship otherwise sin and find idolaters. 4, 2093.
The mercy seat is set, and it points us from the judgment seat to it. 9, 903. Where the mercy seat reigns, there is nothing but the forgiveness of sins. 9, 904. He that believeth cometh not before the judgment seat, but before the mercy seat, where there shall be no wrath, but shall be called a loving child, and forgiven all that is not clean in him. 9, 904. The law accuses you through your own conscience; therefore you must despair, and there is no help nor counsel for you if you do not know how to flee from the judgment seat to the mercy seat. 9, 904.
Grace election. If you practice faith in Christ, then you will find God, then you will be able to resolve all questions about the eternal election of grace. 2c. 6, 185. God has commanded you to love and believe; this you do, and meanwhile leave the election of grace behind. 12, 1849. - See verse.
Signs of grace. Where God's signs of grace are, the sacrament, baptism and the word, we can certainly conclude that there is Christ, forgiveness of sins and eternal life. 1, 305. Where God's signs of grace do not exist or are despised by men, horrible errors follow, so that people devise other services and set up other signs. 1, 305. After God's signs of grace were despised in the papacy, idolatry could not rest, but sought other signs, as monastic vows, orders 2c. 1, 305. If we had kept the signs of grace in their respect and dignity, we would not have become monks, nor would anything have been taught in the church about Purgatory, Sacrifice of the Mass 2c. 1, 306. Those who despise the signs of grace are worthy to buy the pope's dirt for balm, to worship and praise, to run to Rome, to St. James 2c., to consume their money 2c. 1, 306.
gracious. To be gracious is as much as to pardon or to give graciously. 3, 1366. It is a great gift of the Holy Spirit to believe that God is gracious and merciful even when he sends evil. 5, 570. It is not to be suffered to preach in Christianity in such a way that we should not or could not know whether God is gracious to us or not, but the contradiction must be taught. 8, 515.
Gnanstein. Luther writes to Spalatin about the filling of the Gnanstein parish. 21a, 1205.
Göde. The provost, D. Henning Göde, has died. 15, 2495. Doctor Henning Göde, a lawyer and provost of the cathedral of Wittenberg, did not know much about our Lord God. 22, 214. 218. How Doctor Henning Göde wanted to teach the Elector Frederick the Wise how to keep house. 5, 814.
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Gog. Gog means roof. Therefore, Gog is considered to be the Scythians, who do not live in houses, but in huts or tents. 1, 658. There is no doubt that Gog is the Turk who came from the land of Gog, or the Tartars, in Asiam, as the Histories prove. 20, 2165.
Gold. The gold, which has been given to the idolatrous mass priests, we put to the right use and distribute it among the godly teachers and servants of the gospel. 2, 926. Those who can make gold from copper are thought to be sorcerers and black-hearted, but good and experienced artists can do it. 7, 2083.
Goldseckel. A gold coin is ten local florins, which is three and a half florins. 3, 380.
Gomer. Gomer means one who concludes and ends a thing, or a completion. 1, 664.
Göritz. Luther invites Margaretha Göritz to be godmother to his newborn daughter. 21a, 1295 f.
Goerlitz. Luther advises Martin Görlitz to leave, because he cannot tolerate the climate in Brunswick, and promises to look for a position for him. 21a, 1700. Luther asks Martin Goerlitz in Brunswick to oppose Johann Campanus, and gives him hope for a call to Saxony soon. 21a, 1716. Luther calls Martin Görlitz from Brunswick to Kahla near Jena. 21a, 1719.
Gosen. Gosen seems to have been a very fertile and fat land. 2, 1794. Gosen seems to have been the place where they built Raemses afterwards, where they also moved out. 2, 1794. Some say that the land Gosen was the same that they call Thebais. 2, 1713.
Goslar. Luther recommends the preachers of Goslar to Amsdorf. 21a, 1314.
Gostorf. Luther proposes the Lord Michael or the Gostorf for the congregation in Döbeln. 21b, 2373.
God. God has from the beginning indicated the high article that One God is, and yet more than One Person. 3, 201. Within God is one being, and three persons, the Father, Son, Holy Spirit, not three gods. 7, 2154. It is evident to the Gentiles that there is one God, and they recognize God from the works of creation, for the law of nature is known to them all. 7, 1703. There is a great difference between knowing that there is a God and knowing what or who God is. The first knows nature, the other teaches the Holy Spirit alone. 14, 859. We Christians not only know how the Creator is to be reckoned against the creature, but also know from Scripture what God is in Himself 2c. 7, 2154. 7, 2154. We say and affirm
The Jews and the Turks know better than the Jews and the Turks that there is only one God, who, counting the creatures, created everything. 7, 2154. The truth of Christian faith passes through the middle, teaches and confesses in God unmixed persons and undivided nature. 11, 162. It is not the opinion that the Father alone is the creator, the Son alone the redeemer and the Holy Spirit alone makes holy, but all three persons, so that only one God is. 12, 655 f. In baptism we are baptized in the one, unified name of God, and yet Christ commands to baptize in the name of the Father, the Son and the Holy Spirit. 12, 655. That God the Father, the Son and the Holy Spirit are one God is incomprehensible; one should not argue about this, but be content that God speaks of himself in this way in his word. 12, 652. We do not worship three gods, as the Turks and Jews mock us, but one God, which the Scriptures present as three persons, and yet only one God. 12, 651. The Scripture also leads us into God's inner being and shows that in it there are three persons, but not three gods or deity, but one single, undivided, divine being. 12, 632. There are not three gods, but of all three persons there is one Godhead. There are not three names, but one name of one divine being. 13, 2072. Whatever person of the Godhead one calls, one has called the right, true God. 13, 2692. The words: "I am your God" mean: I am a helper in distress, who gives all good. 3, 1727 f. Since God lets you say, "I am your God," there is no need for you to run to another. 3, 1727. Where it is not believed that God is a natural Father, a natural Son, and both have a natural Holy Spirit in the one divine being, God is nothing and no God at all. 3, 1933. The Father is God and Father of us all, likewise the Son, likewise the Holy Spirit, and yet is no more than one God our Father. 3, 1928. The Father is the origin or source of the Godhead, from whom the Son has it, and the Holy Spirit from the Son and Father in eternity. 3, 1927. I do not make another or several gods, but say: that the Father, the Son and the Holy Spirit are one and the same God. 5, 456. God has made himself known in his word and said that he is the eternal father of our Lord Jesus Christ, whom he has given as mediator. 2c. 12, 1203. We Christians believe that God became man, because God's word says it. 7, 1616. There is only one God, and Jesus Christ with God the Father is one creator and sustainer.
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of all things, and thereafter born of Mary, true God and man. 7, 1552. God has put his name and mark on Christ. Christ shall be his name. 3, 730. God became man and came from earth, not that he left heaven, but that he revealed himself in a special work. 3, 202. We say rightly: God suffered, died and rose again, but according to the flesh. 3, 669. "God purchased the church through his blood" implies that he became man and died on the cross. 13, 670. The true, eternal God wants to be known and honored in the Son, therefore the Son alone became man and redeemed the human race in His person. 13, 2072. God in His nature cannot die; but now God and man are united in One Person, so it is rightly called God's death when man dies, who is One Thing or One Person with God. 16, 2231. Throughout the Scriptures God says that he is a God of life, peace and joy for the sake of Christ. This means to know God rightly. 22, 126. How it happened that God dies, we have to save until that life. 3, 753. God himself or God's Son broke hell, bound the devil and took away his power, and redeemed his Christianity through his resurrection. 3, 752. This God, who is man, must rise again from death, become green and alive. 3, 751. Not the separated God, but the God united with humanity was crucified, died, not according to deity, but according to human nature. 3, 749. The separated God is not man, therefore he cannot die. 3, 750. The God is crucified and died, who became man. 8, 749. God is greater than all other gods; there is nothing more to be said than to know Christ. 3, 991. As there is only one God, so there is only one way to serve God. 3, 919. We boast with all joy that God's Son became man for us, a servant, a sinner, a worm; God died, God bore our sin on the cross. 3, 1963. man is called and was born of the virgin Mary and crucified by the Jews; the same name should be given to God's Son and say: God was born of Mary 2c. 3, 1961. God's Son had to become a sacrifice, so that he could take away sin, devour death and restore obedience to those who had lost it. 1, 241. Where this God is Christ Jesus, there is the whole God or the whole Godhead, there the Father and the Holy Spirit are found. 4, 2035 f. God's speaking goes on without cessation as long as a creature lasts, or the
Earth bears. 3, 35 f. God's blessing has given all living creatures the nature and skill in their bodies to bear fruit. 3, 43. God made the whole world from nothing, only through his word. 3, 22. God the Father, the Son and the Holy Spirit do not cease to work on what they have created until the end. 7, 1563. When God works without the grace of the Spirit, He works all things in all, even in the ungodly, since He also moves, drives and carries away all that He created on His own 2c. 18, 1908. Since God moves and works everything in all, he also necessarily moves and works in the devil and in the ungodly. 18, 1834. God is in all creatures, both essentially and through his almighty power, because he creates, works and sustains everything. 22, 73. Before God, because he is eternal, everything goes together at the same time, before men one after the other. 3, 56. Because God is eternal, everything must be the same before him: before the beginning and after. 3, 56. God is present everywhere, in death, in hell, in the midst of enemies, even in their hearts. For he made it all, and governs it all, so that it must do what he wills. 14, 874. Also on earth we see by all that God does that God is wise, almighty and good. 22, 1874. God is true, but in such a way that he leads it out whimsically. 3, 428. God is truthful and yet pretends to be untruthful, for he carries out his actions above all senses and reason. 3, 429. The Scripture admits God: to see, to hear, to walk, to stand, to talk, to be silent, to sleep, to be awake, because we feel it so. 3, 202 f. No law nor measure may be placed on God, for he is immeasurable. 3, 811. What God means and commands is right. 3, 828. God does not have a law, but his will is his guide, measure and weight. 3, 819. Everything that God does is good. 3, 812. God's will is set above all laws. He gives you laws and takes none from you. 3, 812. God is not to be ordered by any law, how he may govern the world or people. 3, 812. Because God says and commands that the Israelites should steal the silverware from the Egyptians, it is right and well done. 3, 828. Not because what God wills is right, because he must or should have so willed, but on the contrary, because he wills so, therefore what happens must be right. 18, 1840. The one God owns heaven and earth, and rules all that is in them, angels, devils, men, tyrants, servants, saints and unholy. 1, 910. What God does not rule, the devil rules. 3, 820. To have one God means not to be presumptuous in any part of one's own person, but to be completely under God's control.
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He will give everything to the government and bring everything home to him. 4, 394. No gods have stood so firm with their people, or demonstrated their power, as the true, living God in Israel. 3, 1872. God, our God, is a Lord and God of the Old and New Testament, therefore he will provide for us in this life and also in the life to come. 3, 1825. Whoever does not want the God of Abraham, Isaac and Jacob, lacks the right God. 3, 728. It does not help the Jews, Turks and heretics that they boast against us Christians as they believe in the one God, the Creator of heaven and earth. 3, 1932. What kind of being God is and how he is minded, you cannot see and know by heart. 12, 1203. God's actual being and also his will, rule and work is bad above all human thoughts, understanding and wisdom and incomprehensible to reason. 12, 635. Some wise pagans, when asked to speak of God, confessed that the longer they sought it, the less they knew about it. 12, 1210. When God attacks his work, it looks as if nothing would come of it. 3, 771. God leads his work out whimsically. 3, 759. One cannot unlearn that God is our Lord and that one trusts in Him. 3, 1807. When God wants to lead out a thing, he starts it in such a way that the world becomes fools about it, and that one cannot believe it. 3, 763. God does it in such a way with the saints that he turns all wisdom into fools. 3, 318. God likes nothing but his own work. 3, 465. God disgraces the great king Pharaoh with his wisdom. 3, 687. What God promises cannot be imagined and blasphemed enough. 3, 645. What God is and what it means to be forsaken by God. 4, 1231. God works and does everything in man. 3, 22: What we are, we have from God and not from us; but he, God, has everything from himself. 7, 1544. God himself baptizes me, absolves me, gives me his body and blood through the servant's tongue and hand. 2, 1842. God must lift up and preach through his Spirit from the Son, then it strikes your ears, and afterwards it sinks further into our heart, so that we hear it and believe. 7, 2312. When God works by the Spirit of grace in those whom he has justified, that is, in his kingdom, he drives and moves them in the same way 2c. 18, 1908 f. God speaks most of all in the heart; when the conscience hears, it hears right. 3, 100. To cling to God with the heart is nothing else than to rely on him completely. 10, 35. It is God who always and forever does good and helps, as Moses teaches in the first commandment, so that whoever needs help may find it here.
If he runs here, he will feel help. 3, 1723. God's nature and attribute is to be kind, to deliver from dangers, and to help from hardships and all kinds of adversities. 3, 1723. God is a thousand times more inclined to kindness than to anger. 3, 1065. If one looks and trusts in God's goodness, one can recover and remain in the midst of death. 3, 158. God is not a God of wrath, but of grace and mercy; therefore he wants the sinner to repent and live. 5, 518. Nothing saves and helps but God's grace and goodness alone. 3, 1047. God gives all things out of pure grace. 3, 636. Nothing is valid before God but pure grace and mercy. 3, 531. God is such a God, from whom we should expect and receive all good things, and whom we should call upon, and who wants to save us from all hardships. 13, 2426. All men have such a mind and opinion that God is such a being who can help in all troubles, although some deny it with their mouths. 14, 858. God makes life out of death, pious people out of sinners, and out of what is lost, he wins the best. 3, 563. To have a God is to trust and believe in him from the heart, to call upon him in times of need, to worship and serve him. 13, 2426. Calling on God's name must be understood by public worship. 3, 127. Calling on God's name is the public preaching of the gospel. 3, 230. Calling on God's name is called "public calling" in the Scriptures. 3, 230. Calling on God's name means preaching God's word and coming together to praise, thank and ask God. 3, 127. All who call upon God's name must be under the cross according to their outward nature. 3, 129. The name of God must be the cover of shame under which all misfortune is done. 3, 139. God's name is misused with pens, masses, priesthood and everything that is called worship. 3, 139. God's goodness and mercy is not justifiable, that he does not impute such an abominable sin to us, that we crucified his son, but covers it up. 22, 85. We should believe God that he wants to do us good from the heart; he does not want to kill us, who gave his son for me. 22, 85. God desires no treasure, no money, only that he may be our God, and because of this one thing he gives all, and gives to all. 22, 84. Inasmuch as God is clothed in his word, and has given himself through the same, thereby offering himself to us, we deal with him. 18, 1795. God does not reveal himself other than in his word and works; these can be understood to some extent. 1, 13. God cannot be rightly known nor worshipped, because of those who have heard His
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Word, through which he revealed himself. 12, 1202. That is not called worshipping the right God, as the Jews and Turks boast without God's word and faith in Christ, they worship the one God 2c. 12, 1203. The wisest philosophers and poets have publicly written: no one can know what God has in mind. 12, 1210 f. Christians know what God has in mind for the salvation of men, because they hear all this from the Holy Spirit who reveals and proclaims it through the word. 12, 630. What is God's counsel, will and opinion, no man will tell you out of his own head, no book on earth will teach you without the one word and scripture given by God Himself. 12, 635. If something of God's nature and will is to be learned, known and taken, it must be done through revelation alone, that is, God's word, given from heaven. 12, 635 f. We should learn to cling to God's words, that he wants to preserve body, life and also the soul. 3, 220. The true God and blessedness maker, whom we can take hold of and understand, has revealed himself to us with visible signs, has given us the word of his promise 2c. 1, 1064. For this reason it was announced to us before that God should become man, so that we might have a certain way of knowing and grasping God. 1, 1536. We find God in the preaching of his word, in baptism, absolution and the sacrament. 7, 1522. If one wants to meet God rightly, there must be his word that teaches us. 3, 579. What is contrary to God's word is to be interpreted as God tempting faith. 3, 348. God's word cannot lie. 3, 347. He who has God's word does not need to ask what the concilia say. 3, 282. God's word and work cannot be understood by anyone except through faith. 3, 50 f. God gave birth to us through the Word and made us children. 3, 293. "To be God's child" is when we have God's word and abide by it. 3, 782. God's children are called in Scripture those who believe, that is, the pious and justified. 3, 138. God's children are those who are born through the word. 3, 291. Even among God's children there are so many wicked people that not more than eight souls are preserved. 3, 135. God's children have been used by the world, but not as if they wanted to stay in it forever. 3, 200. God's children are the people of the tribe and line of Seth, Adam's son. 3, 137. God's and the world's children have thrown themselves together before the flood of sin, from which they have become tyrants in the land. 3, 135. God's word is not only to be seen that God speaks it, but also that God speaks it.
also to whom he speaks it. 3, 12. God raises from death to life through the word. 3, 80. God is so diligent with His word that He strengthens those who have it daily. 3, 133. God wants to turn us away from the present, so that we cling to the word alone; thus we have enough for body and soul. 3, 221. We must overcome God with his own word. 3, 348. You must be careful not to add to or take away from the things in which God has revealed Himself. 1, 1064. No life or work is valid before God that he does not command. 3, 168. Whoever does not receive God in a piece, especially in the one that he has performed, it does not help that he wants to receive him in the pieces that he chooses himself. 11, 200. All life and being, except God's commandment, as of the so-called spiritual state, do not please God. 3, 169. In the sight of God, no apron or covering is valid. 3, 82. God does not want anything done on earth that is not commanded by Him. 3, 172. If God says something, you have to do it. 3, 245. If I love God, then in truth I want everything that God wants. 3, 1423. If we are to be saved, it must come to pass that God is dearer to us than the creature, and that heaven is more pleasing to us than all that is on earth. 9, 1791. This is the true glory of God, when he is considered to be and to be able to do what belongs to God. 3, 288. God is inclined and willing to hear, help, do or give us everything that we ask and desire from him according to his will. 9, 1794. All our things are in God's hand, he creates and works it as he wills. 3, 586. Those who walk in God's will are sure that everything they do pleases God. 3, 248. God wants one to fear him and not be sure. 3, 314. Only to those who fear him is God gracious and merciful. 3, 315. God is the God of the righteous, and wants to be worshipped by godly and righteous people who are justified by his word and grace. 3, 1411. God does not judge by works, but by faith. 3, 111. To whom it is due the honor that men should believe in him and through him become God's children and receive the new birth, he must be true God. 7, 1954 All the world calls this one God, in whom man trusts in adversity and temptation, in whom he comforts and relies, from whom all good things are desired and who is able to help. 3, 1721. Only those have God who believe in God with unfeigned faith; all others are fools and say in their heart: There is no God. 4, 866. God does not abandon those who trust in him. 3, 911. Those who believe see God's face without ceasing. 3, 517. God continues to promote His own.
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God looks first at the person and the man, and then at the work he does. 3, 109. 3, 109. God has pleasure and love for those who believe in him. 3, 306. God takes care of each one in particular, more than a father of his child. 3, 1041. It is God who does all good and helps out of trouble; not always by himself, but all kinds of his means also come into play. 3, 1730. God looks upon us, inquires after us and is anxious to help us. 3, 986. We should surely turn to God, that he will not let us perish, neither in body nor soul. 22, 76. The preached God deals with it, that he may take away sin and death and that we may be saved. 18, 1795. God helps more and better than we can ever desire. 3, 236. God does not help so soon, so that his grace, work and word may be known all the better and prove that he can help even in death. 3, 442. God forgives in order to strengthen faith. 3, 220 f. God tempts faith, infuses it, and makes it long, so that we take off the old skin and cling to the bare word. 3, 227. When we think that God has forgotten us, he comes in due time and helps. 3, 486. God finally delivers the Christians from adversity and overthrows the wicked with their raging. 3, 690. God opposes his own as if he wanted to abandon them, but he comforts them again and helps them out of the persecution. 3, 691. If God shows Himself to us differently than as a father, He does so because He wants to abandon them. He does it so that he may break our hope and make us humble. 22, 99. God is a God of those who are in the greatest distress and misery; otherwise one does not call upon him, because one is in distress or in death. 3, 1773. "To be of God" means that one is guided by God's word and does not like to think, speak and hear what is against God. 13, 291. He is of God who has hope in God that he may be cleansed by Him from all his sins. 9, 1581. To have God is: to have all grace, all mercy, and everything that can be called good. 9, 1346. If I have God: In spite of all sin, in spite of death, in spite of all devils that they harm us, for God fights for me, protects and shields me; this is given to me in Christ. 20, 40. No one can have One God unless he clings to Him alone and trusts Him alone. 3, 1423. In matters concerning God, we should not look to anyone, be it father, mother, prince 2c., for there is another Lord and higher authority, which is called God. 13, 149. Having a God is nothing else than trusting and believing in Him from the heart. 10, 32. God wants you to believe in him.
But he is well able to suffer us to love him for his promise and to ask him for physical and spiritual goods, and to fear him for the sake of punishment. 22, 1118 f. If a man looks to God as the foremost finite cause, who gives everything freely, out of pure grace, without our merit, it does him no harm if he also looks to the eternal punishment and reward. 22, 1119. God gives certain promises, but reserves time, person and manner. 3, 97. God allows his own to be afflicted in many ways and to live poor and miserable, but he makes the wicked fat, fat and full. 1, 860. God does not punish the hundredth part, to be counted against the benefits he bestows upon us. 3, 1066. God's order is that he first afflicts and terrifies, then comforts and restores the heart. The devil reverses this order. 3, 1052. Our Lord God first terrifies, then comforts again; the devil first makes people secure and bold, so that they sin without any fear, then he supports them in despair. 22, 86 f. God spares the wicked for the sake of the pious, and when he punishes, he punishes the wicked. 1, 893. When God starts to torture us, he has it good in mind with us. 3, 606. What God wants to make honorable, he puts to shame before. 3, 600. God leaves nothing unsmelted, however slowly he punishes. 3, 626. God descends when he reveals himself, either inwardly in the heart or outwardly through a work. 3, 202. God descends to us from heaven through the incarnation, suffering and death of Christ; we cannot and should not ascend. 3, 814 f. God comes to us when he afflicts us with good, or punishes us. 3, 202. When God wants to convert a man from sins, he first leads him into terror and fear. 3, 81. God deals neatly with the woman, absolves her from the sorrow of the soul and puts the punishment on the body. 3, 85. God puts a lot of punishment on the believers and attacks them harshly; the punishment is only on the body and goods, the soul he saves. 3, 90. God means it best when he punishes us in the most shameful way. 3, 575. When God wants to destroy the world, he removes his hand and lifts up his word, so that everyone goes in his delusion. 3, 140. There is no greater wrath than when God is silent and does not speak to us, but lets us go in our mind and nature and do as we please. 22, 88. God gives us his grace and all goods out of pure goodness and love; we should do the same toward our neighbor. 3, 94. God cannot suffer hopeful people to rise up and condemn other people. 3, 112. The words:
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God repented that he had made men, show how the hearts of the ancient holy fathers stood. 3, 142. God cannot and will not speak otherwise than through men. 3, 761. God in his majesty cannot be comprehended, therefore he has presented such things to us, which we can comprehend and understand. 1, 488. The prophets, when they speak of God, do not speak of God in and of himself, but as he is clothed with an outward service of God 2c. 6, 246 f. God presents his image to us so that we can take hold of him, as, baptism, sacrament of the altar, absolution and preaching ministry. 1, 488. God shows Himself to us in visible forms, deals with us through them, puts these forms before us, so that we do not become erroneous and frivolous spirits 2c. 1, 488.. God lets Himself down in such a form, in which we can grasp and understand Him, and shows Himself in parables, as in shells, according to childlike simplicity. 1, 487. God has no measure or law, why he enlightens this one, or why he hardens that one. 3, 812. Those who measure God's work with reason cannot understand it. 3, 269. God in his works is not to be measured, judged or judged, but he is to measure and judge everything. 3, 818 f. One should deal with God who has revealed himself and speaks to us, but the God who is silent and hidden in his majesty should be left alone. 22, 1061. God's work and way is: whom he wants to lift up, he first presses down; whom he wants to overthrow, he first lifts up. 3, 186. We must leave God in his majesty and in his nature unexplored, because in this we have nothing to do with him. 18, 1795. When God says, says or does something, you should fall on your knees and neither ask nor say anything else, but do what he says and let yourself like what he does. 13, 106. 1532. If anyone wants to know what God's attitude is toward us, let him begin below and first learn what he has done here on earth and how he has revealed himself to us humans. 13, 133 All things are given and provided by God in one penny. 3, 643. How God does it with others, we should not worry about that, but we should hear Christ, as God the Father commands us from heaven. 1, 1084. One should neither inquire nor ask about the causes of God's will, just as one should not inquire about the causes of His wisdom, omnipotence and goodness. 1, 1082. The Scripture paints God as a man before us, so that we may beware of the forwardness of human reason and wisdom, which wants to inquire into the majesty. 1, 1536. The Scripture speaks of God as a man, that he rejoices, deceives and suffers like a man.
Man, for the sake of the mystery of the future humanity of Christ. 1, 1536. How this is just, that God condemns those who do not deserve it, is now incomprehensible, but we believe it until the Son of Man will be revealed. 18, 1870. If God pleases you by crowning the unworthy, he must not displease you by condemning those who have not earned it 2c. 18, 1870. God feeds and protects us even through our enemies and adversaries. 3, 716. God's will is that we need that which he created or ordained; you nevertheless have enough to believe. 3, 156. God does not abandon anyone who trusts in him and clings to him. 3, 236. God wants you to use what he has already given and has available, not to open your mouth to heaven. 3, 155. God does not want you to tempt him; you should not wait for what he has given before. 3, 154. God also provides Adam and Eve with clothes. 3, 97. God feeds man without his care. 3, 98. Trying God is two things: first, not accepting God's promise, so he gives it into our hands; second, letting go of what God has given, and wanting a special sign. 3, 233 God wants to be your faithful, dear God; but do not despise him, and do not be stingy, do not forget him. 3, 1822. From God's word the land has the ability to bear fruit. 3, 36.
God of this world, the. Then the god of this world is worshipped, if one teaches lies instead of the gospel, faith and commandments of God, as, monk rule, man commandments, decrees and statutes, 2c. 12, 1295. 12, 1295. What the black devil could not do with the sword and the angelic devil with the Scriptures, the God of this world has finally accomplished 2c. 12, 1295.
Gods. The son gets the father's name and property, therefore all are called gods who have God's word. 3, 761. Preachers, parents and disciplinarians are gods, to be counted against their hearers, children, servants and disciples. 3, 1724. The authorities, princes and judges are called gods in Scripture because they serve others in their state and are those through whom God helps and benefits. 3, 1723 f. Other gods are not merely an external idol, but a delusion that one invents for oneself of the true God. 3, 1477. To have other gods and to make idols means and is to set up new divine services, as those do who abandon the faith and fear of God 2c. 22, 402. "To honor other gods" means to disbelieve and act against the true God. 3, 1453. mo-
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He forbids his people very strongly to beware of people who have foreign gods and not to have fellowship with them. 3, 1767. The pagans have made gods out of kings, and the Jews have also wanted to make Moses a god. 3, 1724. God is able to preserve death-beaters, thieves, murderers, and, if they repent, to make them blessed; but he does not make blessed those who honor another god. 9, 1653. Under the papacy, various gods were made; every disease and every need had its own helper and god. 3, 1722. If you believe that by the cap or plate, by poverty 2c. God is worshipped, then this delusion is your god. 3, 1477.
Gottesacker. From time immemorial, we Germans have called the burial ground Gottesacker, because what we now call churchyards were not burials in the first place. 11, 1867.
Servants of God. A servant in the stable, a maid in the kitchen, a boy in school would be vain servants of God, if they did with diligence what they were told to do by their parents and masters. 13, 906.
Worship. Worship means doing what God has commanded each person to do in his or her position and office through His word. 13, 2363. All of Scripture calls the right worship praising and singing of God's name. 12, 50. The worship of the New Testament does not consist in sacrifices, not in building churches, not in masses, but in praising and fearing God. 6, 308. The worship of the New Testament is believing, trusting, hoping in God for Christ's sake and through Him. 6, 313. This is the only and most delicious worship of the New Testament, that one praises and glorifies the Son of God with singing, writing and preaching. 5, 471. The fear of God is the right worship, and does not stand in clothes or other outward splendor, but it depends on the heart. 6, 308. Godly service is twofold, external and internal, that is, recognizing God's benefits and giving thanks to Him. 22, 1120. This is the first and highest worship, that one has a right trust in God without fear, that he is our father, that he means well with us, that he does not want to condemn us. 13, 1149. God has brought his worship so close to us that everyone could make a golden church out of his house and chamber. 13, 907. All the good that we may do to God is praise and thanksgiving, which is the right and proper service of God; all other goods we receive from him, that we may offer the sacrifices of praise. 12, 39 f. God is pleased with the service alone, that one trusts in his mercy. 4, 1873. The head
The most important part of the service of God is to be based on Christ's merit and grace. 5, 182. Hearing Christ and being obedient to Him is the greatest and highest worship. 22, 345. A living, holy and God-pleasing sacrifice and reasonable worship should be called Christ and in Christ, or should not be worship. 13, 1467 f. This is the most noble service in the New Testament, that through Christ one should place one's hope in God and take refuge in God in all dangers. 6, 1626. The right worship, if one wants to express it in the shortest possible way, is the glory of God, that is, that one believes in Him, hopes in Him and loves Him. 4, 352. No worship is concluded with God's word, except believing in Christ. 3, 1714. Those who prefer worship to their work do not see that by neglecting the word they cause ten times more damage to their goods. 4, 1943: Let every man take care that he may be sure that his worship is instituted of God, and not invented of his own devotion, or meant for good. 14, 41. A man can have joy in his heart and a good conscience in all his toil and work, because he knows that his work and labor is a service that pleases God. 13, 2359. Worship is done with one accord and with one mouth when we are of one mind and realize that we are all equal and have received equal goods in Christ. 12, 41. The singing of the angels at the birth of Christ: "Glory to God in the highest" is the most beautiful and the main thing of the Christian religion and the highest worship; they bring it to us in Christ. 22, 268. The highest service and the holiest Sabbath is to practice godliness, to handle the word and to hear it. 9, 95. The noblest service is to preach and hear God's word; but God is also served with the works of the other table. 8, 541. This is a strange doctrine, that what is done to one's neighbor should be done to God and to God Himself. 13, 2405. No greater, better or more pleasing worship or service can be rendered to God in the world than faith. 9, 303This is the highest service of God, that one should cling to the promise and providence of God with right faith. 2, 130. Those who are appointed to govern and teach others should learn that the right and true service of God is where one holds on to God's promise and believes. 2, 7. This is the only and most pleasant worship, when we believe and trust in our God, who swears so highly. 1, 1557. The right main parts of the worship of God.
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The first is faith toward God, by which we receive forgiveness of sins, 2c. and the second is the works of our profession. 1, 1068 f. The works of the other table also belong to the service of God, but they are not directly drawn to God. 1, 399. All divine services are ungodly, which are undertaken without a commandment from God. 6, 1198 f. The kind of worship that is undertaken by us without the word of God is not a service of God, but of the devil, which is done by lying and glibness. 6, 818. In this one duty lies the service of God, that we diligently hear God's word and obey it by faith. 6, 767. He has and worships God who has the true worship, that is, the one who is established by God through the Word and through signs. 6, 226. All who believe that God forgives and pardons sin by grace for Christ's sake, render to God the right and reasonable service. 4, 2064. When Christ is known and believed through the gospel, as we obtain forgiveness of sins from God through him, right worship follows from the heart. 6, 994. Through the gospel, Christ has created new ministers and services, which are not in outward ways and gifts, but inward in the heart. 6, 995. The outward worship serves to teach and practice the Scriptures and build up the faith with them. 3, 362. The outward worship of the ancient fathers was that they slaughtered and sacrificed animals, like Noah, Cain and Abel. 3, 228. Instead of the old worship, the prophet establishes another, new worship, and transfers the first commandment in all its parts to the King Christ. 6, 467. There are clear sayings in Moses and the prophets in which God threatens that he will reject the people with all worship if they do not do according to his covenant. 6, 834. All worship that goes outside of the first table without faith and fear of God plunges man into toil and labor, sorrow and heartache of conscience. 3, 1859. Because a Jew and a monk keep circumcision and capping as worship services, they are condemned by the Holy Spirit. 6, 161 All the worship of the world is in outward works, of which they think that if they do much of the same, it must please God. 5, 993. Apart from Christ, there can be no worship that pleases God, for it is all still the old nature, since the heart remains unchanged in unbelief and disobedience to God. 6, 994. The whole worship of the law is not only useless, but also harmful, if someone has the opinion that it is not good.
depends on it, that righteousness stands in it. 6, 553. God will have no service that he has not commanded. 3, 492. For God's service nothing shall be set up, unless God command it beforehand. 3, 350. 449. What the ecclesiastical law, monasteries, convents and the whole ecclesiastical state calls worship, these are vainly invented words and works. 12, 66. In the papacy, worship was called: going on pilgrimage, going to a monastery, plaguing oneself with fasting, vigils, singing 2c. 13, 2404. Instead of the true worship, which is ordered in the first three commandments, the papists have set another, the splendor with clothes, gestures, singing, reading 2c. 19, 1681. 19, 1681. The papists have only one thing in mind in their church services, that it be read and sung well, devoutly and praiseworthily; for this are reprimands, punishments, articles 2c. 19, 1582. 19, 1582. Such a service befits the blasphemous adversaries of Christ, the papists, that they sound with great effort, teach nothing, learn nothing, pray nothing 2c. 19, 1583. the monastics themselves stand in the foreground at their divine services as silent pipes 2c. to serve God, but at the same time deny the service of God. 19, 1684. There is hardly a greater sin than the laborious and contrived worship, which is done with howling and shouting in all churches and monasteries. 19, 1138. The self-chosen clergy, or, as Anselm calls it, the self-made worship, belongs to the theology of the devil. 4, 2121. God curses nothing so much as that one undertakes or institutes something as a service of God, which he has not commanded. 4, 2120. To him who handles other services, the first commandment says: You hypocrite, you holy Baalite, you holy Papist, you have never believed a jot of it. 3, 1866. That the name of worship is smeared on false doctrine and error moves the common rabble. 3, 1711 Luther writes to Joh. Lang and the other preachers in Erfurt about the introduction of a German order of worship. 21a, 797.
Fear of God. Fear of God is to serve God with one's heart inwardly and with one's being outwardly. 3, 488. This is the highest level of godliness, where you are forced to renounce God himself and his commandment for you, and to fear that he is against you. 4, 665. Godliness has the promise that it will be rewarded by God with spiritual and physical goods. 3, 688.
The godly, the. The godly have a kingdom, but not other than in faith, in which they are satisfied with spiritual blessings; the wicked possess the kingdoms of the world. 1, 644. the godly kind
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is that they do not respect and fear punishment as much as sin, and would rather remain in punishment without sin than in sin without punishment. 14, 869. The words and deeds of the godly cannot be understood otherwise than from their spirit and heart; likewise the words and deeds of the wicked. 1, 695.
Godliness. Godly scholarship wants to have a mind that earnestly and simply seeks and loves God's word. 18, 2011. Spalatin said against Luther that the holy doctrine of God could be taught without offending the popes 2c. 19, 1777.
House of God. A church is called a house of God, not that God is there, but that God's word is heard and preached there. 3, 781. A church is called a house of God because people come together and act on God's word. 3, 688 f. There is nothing more to the house of God than that God is there with his word. 3, 443. God's house is where he rules and creates with his word. 3, 444. God's house does not mean a deliciously large building. 3, 443.
Lamb of God. Christ is innocent because he is the unblemished Lamb of God, but because he bears the sins of the world, his innocence is burdened with the sins of the whole world. 9, 370.
Blasphemy. The punishments of the other sins are bearable, but God punishes blasphemy with the most severe devastation and exterminates the despisers with stump and handle. 6, 57
Worship of God. Only when one fears and trusts in God is this a true worship of God. 5, 173.
God's people. Only as far as Israel dwells and their land reaches, the people should be called God's people, the others should all be called godless Gentiles. 3, 1861. The Jews are most bitterly and grimly angry that we say they are no longer God's people, but we are God's people. 3, 1867.
God's dwelling place. God's dwelling and place is called every place where God's word is preached and reigns. 3, 781.
Godhead. We confess that it is so in the Godhead that the word is spoken by the Father and the Holy Spirit consents to it; that there is one Third, and yet only One 2c. 7, 2154. 7, 2154. There remains one eternal essence or Godhead of the Father, Son and Holy Spirit, only in distinct persons. 8, 687. The deity of Christ was not born to us, for he did not come by it for our sake; from eternity he has it for himself from the Father, but it is given to us, it shall also be ours. 11, 1995. Even though the Godhead does not suffer and
can die, it is nevertheless true that God's Son suffered and died. 3, 359 f. Those who deny the divinity of Christ eventually lose all Christianity and become pagans and Turks. 9, 376. St. John did not see the deity of Christ, but what he saw was the Son of God. 9, 1402.
Göttingen. Luther promises to send two preachers to the Göttingen council, for whom he demands a good salary. 21a, 1609. Luther sends to the pastors of Göttingen the church order 2c that he had overlooked and promoted for printing. 21a, 1630 f. Luther sends the printed church order to the council of Göttingen and reports that Basilius Schumann will not come to them. 21a, 1631 f.
Göttingen. Luther complains to Johann Sütel about the meagerness of the Göttingen against the preachers to be hired. 21a, 1632 f.
godless. A godless person is one who lives without faith, even though he leads a respectable outward life. 9, 1751. This is actually called an ungodly being, who seems to be pretty on the outside, but his heart is full of unbelief. 9, 1751. Ungodly being, that is, hypocrisy of works. 4, 1593. Where godlessness, unfaithfulness, unbelief reigns, there also reigns malice and wickedness at the same time. 4, 404. The prophet speaks in the spirit, where also that is ungodly, which is considered to be the most godly in the eyes of men. 4, 227. God has eradicated the godless kings Jeroboam, Ahab, Joram, Ahaziah; likewise among the pagans Julius, Nero, Domitianus 2c. 5, 725. No pestilence on the bodies is so contagious as godless doctrine for the souls. 4, 225. The power of godless teaching is very great when hearts are poisoned with it from youth. 5, 487.
Godless, the. The one who is without faith in Christ is a godless one. 4, 244. Every man without Christ is a godless one. 4, 227. St. Hilarius rightly calls the one who has an evil opinion of God a godless one. 4, 223. Paul casts all men under the wrath of God, proclaiming all to be ungodly and unrighteous. 18, 1916. An ungodly person is actually called one who does not trust in God nor believe; who lives by himself and his free will still in nature. 5, 8. 317. The ungodly lack that their heart is unclean, that they have no faith, know nothing of God. 3, 1062. The wicked are those who rule themselves, do not want to suffer God's rule, do not walk differently than according to their own will. 4, 1678. The ungodly do not believe that through the resurrection of Christ the faith that fulfills the law is given to us. 3, 1615.
730Godless , the. 731
The ungodly are not satisfied with being ungodly, but want to add the appearance of godliness to their ungodliness. 4, 227. The godless consider it a godly zeal when they hate those by whom they are hurt, or rather think they are hurt. 4, 412. The wicked often have from God much more beautiful, high gifts and skill in worldly things, which one cannot do without in the home or in the regiment. 5, 836. God also casts among the ungodly high reason, wisdom, languages, oratory, that his Christians are to be regarded as children, fools 2c. against them. 5, 857. The wicked boast of God that he alone is the God of the righteous, and that he makes no one blessed but the righteous, and condemns no one but sinners. 4, 1013. The wicked want to cast Christ and his kingdom away and suppress them. 4, 1362. The ungodly are: Popes, bishops, priests, monks, doctors and the like, who by nature must rage against the holy gospel. 5, 8. The wicked have their own preaching, that is, their own dreams, as they wash from day and night. 4, 1358. The wicked most stubbornly boast that they have God as their Lord, and at the same time they reject him in his servants and in his words with frightening arrogance. 4, 833. The wicked, the cursers, the blasphemers and the proud remember the name of the Lord, but not in truth and righteousness. 4, 645. The ungodly are martyrs of the devil, evildoers, children of disobedience under the garb and appearance of godliness, whose power they deny. 4, 411. The ungodly have always been exceedingly intolerant of God's word, and have filled heaven with martyrs. 4, 227 f. The wicked are blasphemers; they call the kingdom of grace and peace a yoke, and their salvation and life a death. 4, 1363. God knows the ways of the ungodly, and before Him they are not in the number of those who are His church. 4, 250. When the ungodly hear the doctrine of faith and yet see that the pious are in evil, they conclude that this doctrine is void. 6, 342. The wicked do not want to believe, but feel the help; therefore they despise the teaching of faith and seek the arm of the flesh. 6, 78. When we teach that nothing justifies but faith alone, the wicked set aside works. 5, 1495. When we teach that faith must be attested by works, the ungodly immediately add justification to works. 5, 1495. Because the ungodly are unbelievers, they also do not do good works. 4, 224. The Corruption of the Unbeliever
or the turning away of his person from God makes that he cannot be moved and driven in a good way. 18, 1835. An ungodly person must always err and sin because, being moved by the impulse of divine power, he is not allowed to be inactive. 18, 1835. The omnipotence of God causes that the ungodly cannot escape the movement and action of God, but obeys it as a necessary subject. 18, 1835. The wicked are to be found primarily among those who are secure in their lives and rely on them, and before whose eyes is no fear of God. 4, 228. It is peculiar to the wicked that they do not fear God, but rely on His mercy for everything. 4, 228. The wicked purify themselves from the smallest sins, that is, from those that are done through the body; the greatest sins, which are done with the soul, they do not consider. 4, 1171. The wicked tend to draw the promises of God to themselves, and because they insist on them, they despise and ridicule all threats. 1, 497. Since the ungodly are not grieved and brokenhearted by the threats, the promises are not effective with them either. 6, 1441. When the wicked hear the threats of God, they think that they are not affected by them and persist in their wickedness, which they consider to be the highest godliness. 6, 1441. The wicked martyre themselves with works and leave God's counsel in abeyance. 5, 1455. The wicked do great works before the world, but before God it is ashes and dust. 4, 1360. The wicked strongly urge that good works be taught, even though they do not yet know what good works are. 4, 410. The wicked receive much from God, gather and borrow from him, and yet do not pay him for giving to the poor. 5, 321. The wicked, in arrogance, are wont to suppress the godly doctrine contemptuously and to set up their own with glory. 4, 829. The wicked make themselves believe that they are doing God a service by strengthening their boastful and false tongues. 4, 829. The wicked often pretend to be so spiritual and boast as if they were more pious than any saints. 3, 840. The ungodly think they are fighting for godliness by persistently accusing the rightly godly of ungodliness. 4, 228. The godless worship is commonly apparent and glittering. 3, 1710. The ungodly cast the word that God pronounces against them, that he has an abomination against them, on others in constant nonsense. 4, 412 f. The ungodly trust in their apparent works and always have in mind
732Godless , the. 733
Not how much evil they do, but how much good they do. 4, 412. The wicked cannot bear that their wisdom, power and justice are punished, despised and condemned, nor that the mercy of God is praised. 4, 1013. The wicked do not want to be destroyed in their lives and good appearances, they also want to be something. They cause misfortune and think to follow the good in it. 4, 1692. The wicked are the most holy in the world. 4, 1483. The wicked deprive us of people, denigrate our books and our work under the pretense of the highest holiness. 4, 1484. The wicked oppose with violence and cunning that the church does not grow and the word is not spread further. 6, 527. Just as the devil is always contrary to our Lord God in all things, in word and deed, so all the ungodly set themselves against God. 2c. 22, 100. The ungodly remain neither teachers nor disciples, but separate themselves from us by their recklessness. 4, 1361. With the ungodly, because right and united faith is lacking, it is impossible that they should be of one heart, but there must be many factions among them. 4, 826. The wicked have a stubborn heart, and fear Christ, who is most friendly to them, and run away from their stubborn delusion, even though no one persecutes them. 11, 1088. It is hard to believe that Christ was given, not for the holy, righteous, worthy and friends, but for the ungodly, sinners, unworthy and enemies 2c. 9, 59 f. The ungodly see that sins, as they deserve, are given their punishments, and yet they do not mend their ways. 6, 1285. Since the wicked are barren of grace, of mercy, and are left in their wickedness, they are poisoned by their delusion. 4, 410 f. Just as the wise are called the salvation of the world, so the ungodly are rightly called a pestilence of the world. 4, 225. The ungodly sins against God, whether he eats or drinks, because he abuses the creature in constant ingratitude and does not give glory to God. 18, 1934. The ungodly have their being on earth without the fear of God, as if they had made themselves and everything was theirs. 4, 789. The strongest reason of the wicked is that they have the prestige of the great and many, and the length of time for themselves, while those who teach what is right are despised, small and few. 4, 924. The wicked do not fix their eyes on the simple matter of truth, but give them over to the will of the great and many who rule on earth. 4, 1024. Every wicked man has the multitude, the mighty ones on his side,
For riches and power have never been on the side of the righteous, or even a little. 5, 10. 319. The wicked are stubbornly attached to people, seek high things and despise the lowly against the commandment of the Lord. 4, 1024. God does not want to be the God of the wicked, who would like him to make them rich and glorious in the eyes of the world, so that godliness and righteousness remain where they want them. 14, 1897. The wicked give to the rich and not to the poor; they do it for the sake of retribution, that they may get the more. 5, 1129. For the sake of the person I should love the wicked, but for the sake of the doctrine I should hate them. This is a blessed hatred that comes from love. 5, 305. The wicked hate every man, and love no one sincerely, because they love themselves alone. 4, 411. The wicked love no one but for their own benefit, not that they might do good, but that they might receive good. 4, 411. The wicked kill the saints because they do not like to be wicked. 9, 1884. An ungodly person does not remember God, prides himself, robs, steals, lies and deceives others, and thinks that he got his possessions and goods from his sour work. 3, 1823. The ungodly blind each other by their ungodliness, and one seduces the other. 6, 1752 f. The wicked have tribulation, because they always add and gather more, and are never satisfied. 5, 1425. The wicked become more and more impure before the Lord from day to day, precisely because they are the purest in their own eyes and in the eyes of men. 4, 1088. The wicked in misfortune cannot be in good spirits like the godly, but begin to curse, reproach and blaspheme. 3, 1062. God seems to be well-disposed toward the wicked; this is because everything that is God's in this life is very hidden. 22, 81. The wicked are the most secure in good days, but the most timid in misfortune. 6, 408. To the wicked it seems as if all creatures resist them. 6, 1474. The wicked almost always have a furrowed brow, for as their heart is, so are their countenances. 5, 1521. The wicked break and desecrate the Sabbath even with their lives. 4, 1358. The creature is also visible to the wicked, because they see it; but hidden, because they do not perceive the creator in the creature. 22, 97. The downfall of the wicked is closest when they are most secure and arrogant, for God cannot stand arrogance. 6, 226 f. When the wicked rise up so that they think they have it, God overthrows them, thus making the righteous happy again.
734Godless - Godly, the. 735
4, 1690. The wicked, who are captives of the devil, do according to all his will with air and love, therefore God hardens them and withdraws his hand. 3, 820. God can watch the wicked for a while, but at last he comes with terrible punishment. 3, 315. Since Christ is to be a judge of both the righteous and the wicked, the wicked must also come forth on that day to receive their judgment and punishment. 8, 1156. By His judgment God puts to shame the wicked, who for a time flourish and seem to reign alone, and punishes sin by sin. 14, 1252. The wicked who die in their unbelief will not be carried away in the clouds to meet the Lord in the air, but will remain down here and receive their judgment. 12, 2071. The wicked interpret the punishment as a cross and as an undeserved suffering for the sake of the name of God.
6, 293. This is the way of the wicked, that they fear and respect the punishment, but they do not respect the sins, they would like to sin always without punishment. 14, 869. The wicked are driven by storms of thoughts, fear, distrust, despair. 3, 1605. The wicked interpret their punishment as a martyr's suffering, and boast of the punishment that they suffer for the glory of God. 6, 17. The wicked, when they are to perish, become obdurate, haughty and obstinate, live without all fear of God, and cry out: Peace, peace 6, 278. Even among the wicked, everything they have is subject to Christ. 4, 667. Not only can the wicked do no harm, but by God's counsel, through their vain attempts, they must most promote that which they would hinder. 4, 259. The raging of the wicked is nothing but a vain endeavor, by which nothing is accomplished, and one that is to be directed back at themselves.
4, 605. In the Scriptures we find sayings and examples that tell us that the deeds of the wicked are not valid. 5, 44. If an ungodly man can have and teach the right word of God, he can also baptize and give the sacrament much more rightly. 17, 2212.
Ungodliness. Ungodliness is actually the sin of unbelief and is committed with the heart. 4, 223. This is the highest ungodliness of the world, that it does not want to believe that it is God who justifies, and all men ascribe righteousness to themselves. 22, 374. The chief of all ungodliness is worship and sacrifice, which are neither instituted by God nor commanded by God's word. 14, 1182. In temptations, when the conscience is shocked by the law, one sees the
Godlessness inherent in the heart, namely contempt for God and neighbor. 6, 83. Wickedness remains the same at all times, that is, obstinate, obdurate and incorrigible. 6, 1211.
Gottschalk. Luther joyfully answers Heino Gottschalk, Abbot of Oldenstedt, in the affirmative to his question of whether or not a certain abbot should leave the monastery. 21a, 1107 f.
godly. May others still be godless, we want to thank God that he gives peace and godly teachers who govern the churches with the word. 4, 1841. Those who live godly must in turn be blessed by God, so that it may go well with them here in this life and there in the Kingdom of Heaven. 3, 688.
Godly, the. A godly person is the one who lives by faith, a godless person is the one who lives by unbelief. 4, 224. Godly, graceful people are those who do not walk and trust in reason and nature, but only in God's grace 2c. 12, 113. The godly are too afraid of the name of God; the ungodly despise it too much out of security; hence it comes that one finds different sermons in the Scriptures. 6, 603. Only the godly can live contentedly with what is there, because they know that God is the giver and regent of all good, spiritually and physically. 4, 1947. Only the godly have the grace to be content with the present and to use it with thanksgiving and joy. 5, 1467. The godly have in truth the earthly realm, for they enjoy it with joy and tranquility. 5, 1425. The godly suffer the divine judgment, recognize their sin and damnation; therefore, when they hear the promises, they turn to the mercy of God. 6, 1441. The godly should have good faith in the greatest weakness and when they are oppressed. 6, 516. Whoever thinks that the godly must be completely without all lack, and yet feels the opposite, is finally consumed by the spirit of sadness. 2c. 9, 689. The godly have tribulations in the world, but peace in Christ, because they believe that he has overcome the world. 9, 608. This is the comfort and hope of the godly, that our blessedness and glory is not sought in this life, but we long for a better life. 2, 1237. All the godly before the future of Christ had the faith that they could not be saved by the works of the law, but through Christ, who was promised to Abraham. 9, 776. God showers the blessed with many goods also in this life, but their most distinguished reward is eternal life.
736Godliness - epitaphs. 737
Life and eternal joy. 2, 1237. Where the devil sees that the godly cannot be overcome with pain and torture, he finally attacks them with fornication and pleasure. 2, 1259. Because the godly have to live among the godless in this life, the godly also have to suffer a great part of the misfortune that God sends upon the godless. 6, 811. It is peculiar to the godly that they fear with Job because of all their works, trusting in no righteousness that is found among them. 4, 228. Even in the heart of the godly there remains distrust, terror and fear of death, judgment and the wrath of God, because faith is only in the making. 5, 399. No godly person should take upon himself the death and judgment of God by trusting in his merit or righteousness. 4, 2043. All the godly must send themselves to become martyrs, that is, confessors or witnesses of God. 5, 582. The godly feels more sin than grace, more wrath than favor, more judgment than salvation; whereas the ungodly feels almost nothing of wrath, but is secure. 5, 548. The community of the godly could not exist in the world if God did not finally reveal his wrath and execute the cause of the wretched. 4, 573. The godly consider themselves completely unworthy of good, so that they do not attain it through their merit, but only through the hope of God's mercy. 4, 245. A godly man remembers: What I have of goods, that I have not from myself; I have my life also not from my parents, but from another workmaster. 3, 1823. The godly in the old covenant saw that God would free the world from sin and eternal death through the certain sacrifice of His Son. 6, 1131. If it were not for the godly and those who are yet to be saved, the world would not exist. 2, 1617. To the godly this life is little, but death is sweet, and what they live, they live only for the sake of God. 5, 1493.
Godliness. Godliness does not concern life, but the attitude that is the source of conduct. 4, 223. Godliness is nothing other than service to God; service to God is, of course, serving one's neighbor. 10, 2018. We should learn that godliness has the cross and tribulation as companions forever. 6, 342. Godliness considers even the greatest dangers to be nothing, and considers the word of God to be the power of God. 3, 1. 387. As godliness by its nature brings with it the fear of God, so godlessness and hypocrisy bring security. 3, 1609. True godliness, because it knows that it serves Christ, suffers outwardly, but it overcomes the fear of God.
Cross through the trust it has in Christ. 6, 267.
Götz. Luther and Bugenhagen recommend M. Johann Götz as schoolmaster to Lauterbach. 21b, 2529 f.
Gotzel. Luther asks Spalatin for the pastor Wolfgang Gotzel, who has been expelled by his nobleman. 21b, 2000 f. If Spalatin's use with the Elector for the preacher Wolfgang Gotzel does not help much, Luther's intercession will follow. 21b, 2071.
Idols. Idols are not only pillars and images, but also any opinion that an ungodly mind makes up about God without the foundation of Scripture. 6, 37. Whoever worships out of his own devotion to appease God's wrath, to obtain forgiveness of sins, life and blessedness through it, worships an idol 2c. 22, 241. 22, 241. First look into the heart and teach how to break and tear down the idols in the heart, or throw them out, so that one does not worship them. 3, 1674. It is not evil to have many people, to have a mighty principality, to have armor, sword, guns, money and goods, but one should not make an idol of it. 3, 1779. The false opinions of the mass, of works, of fasting, special clothing, certain rules of life are idols. 6, 37. Believing that God is reconciled by rope, plate and cap, that is, inventing and making an idol and worshipping it. 6, 541.
Idols. Idols are those to which the heart is attached; there were many such among the pagans. 3, 1777. Idols are still now in the Pabstthum, which one holds for a God, as the St. Mary to the oak and to the pear tree; St. Niclas', St. Wolfgang's in Bavaria, St. Leonhard's, the holy cross image. 3, 1777.
Idolaters. Idolaters allow themselves to dream that God is looking at the worship that is done before their idol, but have not worshipped wood, stones, gold or silver. 2, 672.
Idolatry. This is the source and head of all idolatry, trusting in creatures, that is, unbelief and distrust. 4, 351. The Pabst's idolatry with the invocation of the saints and the various pilgrimages, all this was called worship. 3, 1711.
Tombs. The fathers decorated the graves splendidly and kept them in honor, and erected grave markers as a testimony to the future resurrection. 2, 971.
Epitaphs. Proverbs and epitaphs with which graves and churchyards should be decorated. 10, 1428 ff.
738Degrees of the high schools - Gregorius,' St. 739
Degrees of the high schools. In the high schools we retain the degrees of making some masters and doctors, for such ranks are instituted by God's will and order. 2, 1404.
Degrees in marriage. From the person who is farthest, one counts the degree, as if I am in the fourth degree, I may well take one who is related to me in the third or second degree. 22, 1181. Great lords are allowed the third degree in marriage, but for the sake of the peasants it should remain in the fourth degree, because they would soon make an example of it. 22, 1181.
Grammar. Grammar is not only knowing what each word means, but especially the figures and the way of speaking. 6, 10. We should make an effort to become knowledgeable and experienced in the things of the Scriptures first, and then grammar will become easy. 1, 1004. If one does not study the things of the Scriptures in addition to grammar, he will never become a good teacher. 1, 1000.
Gratian. Gratian wanted to compare the unequal sayings of the fathers and conciliarities and to tolerate the repugnant ones; he succeeded, as the crab goes. 16, 2156. Either out of flattery or out of service to the popes, Gratian either declares the best sayings and decrees of the fathers invalid or falsifies them according to the will of the popes. 14, 383.
Gratz. Luther asks the Elector to hire Stephan Gratz as pastor in Schwanbeck. 21a, 1023.
Grau. Luther asks for the pastor of Cranach, Johannes Grau. 15, 2635. Luther asks Baron Joh. von Schwarzenberg for his use with the Bishop of Bamberg for the pastor Grau of Kranach, who has taken a wife. 21a, 449 f. Luther sends Johann Grau, at the request of Duke Johann, to preach in Weimar. 21a, 609 f.
Greffenstein. Luther heard from his Jnstitutor, Johann Greffenstein, that Hus had been executed without instruction, without proof, without overcoming. 1b, 1422.
Gregory of Nazianz. Gregory of Nazianzus, St. Hieronymi Preceptor, writes: If I am to speak the truth, I hold that all bishops' concilia should be fled. 16, 2247. The Histories teach us finely that it is true, since Gregory of Nazianzus says: he has not seen a good end of the Concilia. 16, 2247.
Gregory, St. In St. Gregory's time there was no pope, and he himself along with his ancestors did not want to be a pope. 17,
St. Gregory condemned the papacy with many writings, although he was painted with the crown of the pope and many lies were invented by him. 17, 1048. From the time of St. Gregory the Great, there has been no shepherd in the Roman Church, for he was almost the last of those who treated the sacred Scriptures. 18, 746. St. Gregory asks why the Lord attracts only the One commandment of love, since the Scriptures are full of commandments. But all commandments require love. 3, 1204. Luther considers St. Gregory a pious man; nevertheless, his teaching is full of error and annoyance. 7, 886. Gregory is a holy man, but in many places too superstitious. 19, 1136. St. Gregory may also have become blessed, but not through his devilish mass and purgatory, but that he attached himself to Christ. 7, 885. St. Gregory caused a great deal of trouble with his purgatory and mass, which is the basic soup of all the trouble that has been under the papacy. 7, 884. St. Gregory put all his dreams and apparitions in his books, so that the Church of God became full of idolatry. 7, 1846. St. Gregory, the pope, was certainly a holy man, but his sermons are of no value. 9, 1100. 1274. Gregory in his sermons forgets the text of Scripture, says nothing of faith, but only of spiritual interpretations. 2c. 3, 697. Gregory, who had been a bishop before the tyranny of the papacy began, did not know Christ very well, nor did he understand the word of the Gospel very well. 2, 1977 The devil also deceived many great people, such as St. Gregory, with his ghosts and lies. 8, 685. Gregory simply believed all the apparitions, as they, among others, told about the feast of St. Michael, that St. Michael had consecrated a church on Mount Gargarus 2c. 1, 1528. St. Gregory writes that he had mass offered for thirty days for a dead man. 10, 2190. The devil lied and fabricated that Gregory's conductor had to suffer torment in purgatory for the sake of three florins and be delivered from it with thirty masses. 19, 1136. Gregory cursed a brother in the grave for the sake of three florins, and then had him redeemed by another brother by means of thirty masses. 22, 1393 St. Gregory writes that the dead appeared and asked for help. He says this without scripture, so he should not be believed. 19, 1135. St. Gregory has set many such examples in a book, that spirits have appeared and have asked for masses; he is so deceived by the devil.
740Gregors ".-Gülden. 741
has been carried out. 12, 1945. St. Gregory spread the law of celibacy and dissolution of marriages in the churches. 4, 1991 St. Gregory said that the Scripture is such water in which an elephant must swim and a little lamb can walk with its feet through it. 11, 853. According to St. Gregory, true justice has compassion on the sinner, but false justice has indignation and displeasure. 10, 1292. St. Gregory says: The wicked do us good, even if they do us evil. 2, 1150. St. Gregory says: If we see anyone sinning, we should first of all weep for ourselves in our misfortune. 3, 1455.
Gregory VII, Hellbrand, a larva of the devil. 14, 694.
Abomination. The Scripture calls an abomination what we call an idol or an idolatry. 13, 2560. Abomination is called an idol, an idolatry, an image that was placed in the temple before it was destroyed. 7, 1303.
Greeks. Cicero says of the Greeks that they are learned, wise, skillful, eloquent people, but faithfulness and belief are not respected by the people. 5, 879.
Greece. The gospel was eradicated in Greece by Mahomet and the Turks, because Christ stopped preaching there, because of the ingratitude and contempt of the gospel. 5, 1029.
Greek. Plautus says in one person: What I am to have in the house, I must buy in Greek good faith, that is, I must pay it over in cash. 5, 879.
Grimmwalt. The old Germans called the magistrate or supreme judge who had the power to punish the wrongdoers a Grimmwalt, that is, a power of wrath. 2, 1287.
Gronau. Luther recommends Hermann Gronau, who was appointed schoolmaster by him, to the Reval Council**.** 21b, 3476.
Gropp. Luther recommends and sends Jakob Gropp for the parish in Lochau. 21a, 226.
Groß, Franz. Luther recommends to Melanchthon his tutor M. Franz Groß from Ofchatz. 21b, 2589. Luther instructs Franz Groß on the question of whether one can say of Christ, according to his divine nature, that he died. 21b, 2684 ff.
Groß, Magnus. Luther recommends Magnus Groß, a monk who had left the monastery, to Spalatin. 21a, 493.
Musings. If you want to think and do something concerning your blessedness, then leave all musings about the majesty and take hold of the Son of the Virgin. 9, 51.
The judgments of God are dangerous and finally plunge people into despair and complete ruin. 9, 68.
brooding. People let themselves be led by the devil and ponder what God is in his invisible majesty and what he has decided about each one in particular in the future. 12, 642.
Grubenhainer. There is a party in Bohemia that some call the Grubenhainers; Luther does not know what they believe or hold and therefore cannot judge them. 19, 456.
Reason (fundamentum). This is a great comfort, that he who believes has such a foundation that no force of the world can overthrow. 6, 350. God wants us to despair completely of ourselves and to take comfort in the goods that he has and to build on the foundation that no creature can overthrow. 9, 1178 f. The foundation on which I stand is that Christ's righteousness, His truth, His life and all the goods He has endure forever, and that I despair of myself 2c. 9, 1179.
Reasons (rationes, argumenta). Particularly in theological matters, we should make use of firm, certain reasons. 1, 1177. The most apparent reasons are often invalid, and those that are well considered are finally found to be not valid. 22, 1950: Every Christian should know the reason and cause of his faith, and can give cause and answer where it would be necessary. 9, 1069. The German "Grund und Ursach" (Assertio) is better than the Latin. 15, 2495.
Grüne, von der. Luther harshly rebukes Friedrich von der Grüne, Elector of Saxony's master of ceremonies, for damaging his property by building a wall. 21b, 2676 f.
Grünenberg. It has worn mightily much in the first, so that Hans Grünenberger, the printer, said with conscience: Herr Doctor, es trägt allzu viel 2c. 22, 230. Luther complains about the bad printing, bad paper and bad types of the booklet of confession. The printer is Johannes Grünenberg. 15, 2522.
Guarinus. Guarinus of Verona has made an elegiac poem about the abduction of the virgin Alda. 3, 1295.
golden. The arch liars, the popes, have invented the golden year, also commanded the angels to lead the souls of the pilgrims to heaven. 16, 1661.
Gülden. Luther asks for safe conduct for Johann Gülden. 21a, 677. Luther exhorts Johann Gülden to teach above all faith and love. 21a, 866 f. Luther admonishes Johann Gülden, who has been arrested because of a
742Güldenapf - goods. 743
The court ordered the president, who had been deposed for serious reasons, to be patient, since it was not permissible to install him elsewhere in the near future. 21b, 1975.
Güldenapf. Luther intercedes with the Elector for his teacher Wigand Güldenapf. 21a., 864.
Favor. It is a dangerous thing for the sake of the world's favor; many risk wife, child, body, life, and soul for it. 3, 1767. Many deny the gospel for the sake of princes and godless bishops and tyrants, that they may keep grace and favor with men. 3, 1768. In our time, many fall from the word for the sake of temporal honor and favor, as the Jews of old attached themselves to great princes of the Gentiles. 3, 1768. Above mammon is worldly favor, which is also a great wall-breaker and devil, when one goes to court the wise and the rich. 3, 1766 f. To comfort oneself against all dangers, against the hatred and anger of men with the favor of God and the praise of his grace, is the highest art in all temptations. 5, 1606.
Günthel. Luther intercedes with Archbishop Albrecht of Mainz for Asmus Günthel, who is said to have been involved in the peasant revolt. 21a, 766 f.
Günther. Franz Günther. 15, 2494. Luther writes to Spalatin that he recommends M. Franz Günther for this position after the court preacher in Lochau has been recalled. 21a, 292.
good. It is different to be good or to become good than to know that one is good or has become good. 4, 458.
Good, that. All good in the world is God's blessing and gift. 3, 642. For this reason we have been born again in Christ Jesus, so that we should not only do good, and now more than ever can do it, but also suffer evil for all our good deeds. Suffering for all our good deeds. 9, 1122. If we do what is good and do not repay evil with evil, but are cordial and kind, there is no one who can harm us. 9, 1066. We should do good to everyone, to pagans, Jews, the grateful, the ungrateful, friends, enemies, near ones and strangers. 8, 1649. It hurts and is hard to do good and receive vain ingratitude for it. But remember that you are a Christian 2c. 13, 2183 f. One should punish and do good in order to seek the best of one's neighbor, and not so that one has to pay us for our good deeds and worship us. 13, 2183.
Goodness. This is and is called a divine goodness, which does not abate or grow weary for the sake of any wickedness; a human being is not capable of such goodness.
5, 1185. Whoever sees that God has given his Son has no reason to doubt the goodness of God, not even because of his sins, which have been atoned for through the Son. 6, 1546. Whoever wants to start something good, let him see to it that he starts it on God, and dare it on his goodness, and not on human comfort and help. 5, 1204. God proves his kind favor abundantly beyond all measure with his daily and eternal goodness, provides us body and soul, protects us day and night, sustains us 2c. 5, 1180 f. A man, by not giving thanks for all the goodness of God, which God has so innumerably shown him all his life, has done more sin every hour than there are leaves and grass in the forest. 5, 1182.
Goods. In the first line of the ten commandments: "I am your God", God demands that one should also ask and expect the bodily goods from him. 3, 1864. God also gives the bodily goods, and if he does not give them, neither work nor diligence will help. 3, 1864. The godly should realize that they have the bodily goods through God's gift and blessing, not by chance. 2, 296. Your goods are given to you, not because you work, but because the Lord wants to be your God. 3, 1824. It is a threefold Christian custom of goods: that one lets them be taken, that one gives to the one who asks, and that one lends and does not ask again. 5, 1118. We use goods as if we did not have them from God. 3, 1824. We always use the great goods of God daily as if it had to be that way and we had every right to do so, and we should not even thank God for it. 5, 1181. The goods with which God showers us must be used moderately. 3, 182. No one needs the goods rightly, except in the spirit; otherwise they will be wasted, or avarice will take them away. 3, 182. Use your goods, that is, what God has given you and what is his, with thanksgiving, and he will bless you more. 3, 1824. Among the goods that God has given us is silver and gold also; use them, but in such a way that your heart is pure, that is, without covetousness, injustice 2c. 1, 834. Let no one think that he has a gracious God when he gives him bodily goods, for the wicked are richest and most blessed. 3, 1874. The good of the righteous is a good that is shared with others and not gathered in a heap. 5, 12: We should not need worldly goods any more than we need to cover ourselves with them and fill ourselves with them. 9, 1190. All the goods that we have, physical or spiritual, are God's gifts, which he gives us so that one may share them with another.
744Goods , spiritual - Expert opinion. , 745
should serve. 9, 1288. Men are given their goods by God only for the purpose that they should let their holiness, wisdom, honor 2c. serve the poor, the instructed, the sinners and the despised. 11, 1866. Christ exhorts by his own example that each one also helps to promote God's kingdom and word with bodily goods, if he himself cannot or will not be a preacher. 11, 1379. We are to give money and goods, whoever is able, so that the kingdom of our Lord Christ may be preserved and increased. 13, 1087. We should not be anxious to gather goods, but how we would keep ourselves from sinning; then the blessing of the Lord would be there. 14, 1128. The temporal goods are given to us by God for this reason, so that we may learn through them to honor, love and trust God more. 18, 34. The goods of the wicked are only gathered in heaps and not shared with the poor, but the goods of the righteous are useful goods and are shared with others. 6, 321. He who gathers unrighteous goods gathers them into a bag full of holes,' as the poets have a fable about the sieve of the Danaids. 2, 206. We can and should take more comfort in the goods that God has promised us, as if we already had them in our hands. 2, 1869. God allows you to use the temporal good that he has given you, but he wants you to think about another, higher and better treasure that will remain with you forever. 7, 369. God has given us the temporal goods, namely good health, skill, and temporal ability, so that we should give thanks for them and serve others with them. 9, 1841. So we should deal with temporal goods as if they were not ours, and enjoy only as much of them as we have left to preserve the body and to help our neighbor with the other. 9, 1164. Your goods are in heaven, and even if you have lost all temporal goods, you still have Christ, who is far more and better than heaven and earth. 9, 1190. It is certainly better to leave temporal goods than to be deprived of eternal ones and of God himself. 14, 1981: One should not do anything else with other people's goods, except to give them back to the one from whom they have taken them unreasonably. 13, 2277. The community of goods is not according to natural law. It is not something commanded, but something left behind. Even if it were a commandment, it could not be preserved because of the corruption of nature. 22, 1782.
Goods, spiritual. The so-called spiritual goods are brought together by vain, ungodly preaching of masses, indulgences, merits, and similar antics. 14, 1001. God puts the goods of the papists, which have been gathered together by pure deceit, into a godly and
right custom, if those who proclaim God's glory 2c. are fed by it. 9, 749 f. Ferdinand, the emperor, and Bishop Albrecht of Mainz rob the spiritual goods, not the princes and lords of the Augsburg Confession. 22, 1387. The spiritual goods belong to Christian, righteous, faithful teachers in churches and schools, poor students and otherwise house-poor people. 22, 1387. The Elector may keep some ecclesiastical goods for himself, because he has to bear so many costs and efforts for the sake of the Gospel and the poor priests and monks. 16, 1832. Our Prince John Frederick is the defender and breadwinner of the parish priests; he may freely transfer all ecclesiastical goods to the church servants. 22, 1389. The papists are obliged to leave the goods of the church, which they still hold as church robbers and thieves of God, and to restore and grant them to the right church. 17, 1361. The papal princes enjoy four times more of the ecclesiastical goods, some also rob and steal much more of them than the Lutherans. 16, 1698. We can enjoy with a good conscience the goods that are offered to us from the church goods in order to maintain our life sufficiently. 9, 760. Among those to whom the goods of the church belong by right are also fine, skilful young boys who are fit for study and have no other help. 13, 1063.
Expert Opinion. Luther's and his colleagues' expert opinion on the Ansbach Rathschlag, which Margrave Casimir of Brandenburg had sent to Elector John. 21a., 778 f. Luther gives his expert opinion to the council at Erfurt on the articles sent to him. 21a., 788 ff. Luther gives an expert opinion to Count Johann Heinrich von Schwarzburg on whether and how the parishes should be taken from the monks and filled with Protestant preachers. 21a, 461 f. Luther gives his opinion to the Elector on how a noble abbot who wants to leave the monastery should behave. 21a, 1306 ff. Luther gives Thomas Löscher, pastor in Milau, an expert opinion on the treatment of those who despise the Gospel. 21a, 1349. Luther gives an opinion to Prince John of Anhalt on how to deal with the Anabaptists who had come to Zerbst and had submitted articles. 21b, 1934. Luther's opinion for the Landgrave of Hesse, How to deal with the Anabaptists who have not kept their promise or oath. 21b, 2067. Luther, Jonas, Cruciger, and Melanchthon give an expert opinion to the Nuremberg council on common and private absolution, for the reconciliation of the contending parties. 21b, 2126. Luther gives an opinion on Musa's "suggestion" that one should not give absolution to foreign or
746 . discretion - Hadrian VI 747
The court delivered its favorable opinion that poor boys attending school should be allowed to beg in cities. 21b, 2297.
Discretion. What someone does of his own free will is of the devil. 3, 170.
kind. It is said that we should be kind, but it is not yet said that we are kind, but it is said that we are becoming kind and are in the process of becoming. 12, 389.
Gutjahr. Luther asks Chancellor Brück for Andreas Gutjahr, the son-in-law of his uncle Veit Luther, who was under investigation for counterfeiting. 21b, 3002 f.
Güttel. Luther writes to Güttel at Eisleben that he has offended Carlstadt by canceling his orders because he neglects true Christian teaching. 15, 2017.
Gutwalt. One named Gutwalt wanted to persuade Luther with humble, hypocritical words that he should applaud his opinion and swarm. 22, 1017.
H.
Habakkuk. Habakkuk prophesied before the Babylonian captivity against the two remaining tribes that the king of the Chaldeans would come. 14, 1507. Habakkuk preached how the king would come to Babylon and devastate the Jewish land because of the sin of the people, but Christ's future would not be prevented because of it. 14, 1421. Habakkuk had a proper name for his ministry, because Habakuk means a heart, or one who is hearty with another and takes him in his arms. 14, 1423. Habakkuk saw the future calamity of Jerusalem through the king of Babylon, and he comforted and encouraged the people to faith and hope. 14, 1422. Habakkuk is a prophet of comfort who is to strengthen the people and persevere so that they do not despair of Christ's future, no matter how strange it may be. 14, 1421 Habakkuk was before the Babylonian prison, perhaps around the time of Jeremiah. 14, 1422. As much as the prophecy of Habakkuk gives, he is older than Jeremiah, who saw the destruction of Jerusalem; but Habakkuk prophesies about it. 14, 1423. The prophet Habakkuk indicates that the people of Judah should be brought back from captivity for this reason, so that Christ might be born from them according to the flesh. 14, 1564. The prayer of Habakkuk in the last chapter is sung and read daily in all churches, but almost according to the saying: like the nuns the Psalter. 14, 1416 f. Apart from the prophet Habakkuk, almost no other prophet calls himself
himself a prophet. 14, 1508. It is a story from Daniel (of the dragon of Babylon, v. 35. 38.) that Habakkuk was raptured by the angel 2c. 14, 1506. That some books report that Habakkuk brought food to Daniel in Babylon in prison from the Jewish land has neither reason nor appearance. 14, 1423. Luther reports to Nic. Hausmann that the prophet Habakkuk will be ready next week. 21a, 869.
Property. Jacob's possessions included not only his property, but also his servants and maidservants, whom they used to buy and sell in those days, as they do now in Turkey. 2, 1762.
have. He has who uses the gifts of God for the salvation of the other brothers; but he has nothing who does not use the gift he has received for the benefit and good of others. 11, 2401.
Hack. Luther recommends to Duke Albrecht of Prussia Albrecht von Hack, who had studied in Wittenberg at the duke's expense. 21b, 2382.
Hackenberg. Luther encourages Peter Hackenberg in his intention to leave the monastery and promises him employment in the preaching ministry. 21a, 1608 f.
Strife. The quarrel between the true and the false preachers can neither be quenched nor removed, except by the divine word. 5, 294.
quarrel. Struggling in court does not punish pope or emperor, but it punishes Christ and his teachings. 10, 828.
Hadrian VI knew how to hide his vice for many years in such a way that he was unanimously appointed pope in his absence as a supposedly righteous and holy man. 15, 2341. Report of the greed for money and the avarice of Pope Hadrian VI. 15, 2341 f. If Hadrian VI and the Cardinals do not lie in the bull with their fame, then Benno is the devil's saint; but if they lie, then the devil rides them with their exaltation. 15, 2329. Pope Hadrian VI has burned John, and Henricus, the right saints, at Brussels; now he raises Benno against it, yes, the devil himself. 15, 2325. Pope Hadrian VI has become a murderer of the two martyrs at Brussels, because right Christians do not murder anyone, not even the heretics, but only avoid the wicked. 15, 2325. Pope Hadrian VI has been the worst enemy of God and his word, and has therefore committed the two murders in Brussels 2c. 15, 2325. Pope Hadrian VI's breve to those at Bamberg, together with Luther's subsequent speech and answer. 15, 2223 ff. The imperial estates reply to Hadrian VI's orator: that clergymen take wives, or-
'748Hafritz Hall . 74S
The fact that people leave the church is not punishable by the secular authorities. 2c. 15, 2145. In his instruction for his legates, Pope Hadrian VI is zealous against Luther, but also confesses the decay of the church and the great necessity of a reformation. 15, 2125 ff. In order to settle Luther's case, the German imperial estates advise Pope Hadrian VI, with the emperor's approval, to immediately call for a free Christian concilium in the German lands. 15, 2143. In a breve to the Imperial Diet at Nuremberg in 1522, Pope Hadrian requests that the estates execute the due punishment on Luther, as was done at Costniss on Hus and Jerome. 15, 2137. The imperial estates announce to the Pope's legate Hadrian VI that the judgments and mandates of the Pope and the Emperor against Luther have not been carried out because of the intolerable abuses of the Roman court. 15, 2140. The imperial estates at Nuremberg reply to Pope Hadrian VI's breve that he should reform the complaints they hand over to him, otherwise peace and harmony cannot be hoped for. 15, 2138. Shameful, lying blasphemies of Pope Hadrian VI against Luther. 15, 2114 ff. Speech of Conrad Vegerius on the death of Hadrian VI, in which he describes his life. 15, 2345 ff.
Hafritz. Luther reports to Amsdorf that he has reconciled the Magdeburg preachers with each other and wants to let Simon Hafritz come to him. 21a, 1660. Luther writes to Amsdorf about the provision of Simon Hafritz, which will be left to Luther. 21a, 1686. Luther writes to Amsdorf about Simon Hafritz, who turns a council, which Luther gave him, into a public right. 21a, 1760 f. Luther promises the council of Kamenz, that if Simon Hafritz of Salza can not or will not come to them, he will get them another preacher. 21a, 1773 f. Luther proposes to Prince Wolfgang zu Anhalt Simon Hafritz as preacher to Koswigk. 21b, 1818 Luther asks Spalatin to provide Simon Hafritz with the vacant parish position in Borna. 21b, 1826.
Hagar. Hagar is called a guest. 3, 279. Hagar is an example of the carnal man, who can neither be helped by punishment nor by charity. 1, 990. Luther thinks that Hagar should be counted among the holy women. 1, 1001.
Hagarenes. The promises made to Hagar are praised by the Hagarenes, who call themselves Saracens, and are preferred to those made by Isaac. 1, 994.
Hagenau. Emperor Carl V's invitation to a meeting at Speier or from there to Hagenau to Elector Jo.
hann Friedrich and Landgrave Philipp. 17, 355 ff. Luther writes to the Elector regarding the colloquium at Hagenau, asking him to give orders that the envoys should not deviate from what was decided at Schmalkalden. 17, 363 f. The papal legate's letter to the emperor before the colloquium at Hagenau, in which he fiercely attacks the Protestants. 17, 364 ff. Cochlaeus' concerns for King Ferdinand, presented at Hagenau, about how far one had compared oneself with the Protestants at Augsburg 2c. 17, 372 ff.
Haggai. Haggai rebuked the people for not having cared about the temple and the worship of God, but only for their goods and houses. 14, 65. Haggai is the first prophet given to the people after the prison of Babylon, through whose prophecy the temple and worship were restored. 14, 64. For more than two months Zechariah was given as a companion to Haggai, so that through the mouth of two witnesses God's word would be believed all the more surely. 14, 64. Haggai was at the same time as Zechariah, because both prophesied under the king Darius, namely the fourth, who first succeeded the king Cambyses. 14, 1714. The prophet Haggai describes the kingdom of Christ in such a way that it seems to be already at the door; he proclaims it as close as no other prophet has done. 14, 1724.
Halberstadt. Halberstadt has the name of one who was called Albertus, who was the most excellent among those of nobility. 1, 1610. About the papists' shameful deed to the Carmelite priest at Halberstadt. 21a, 556 f.
Halle. It is said that at one time the city of Halle was corrupted by a violent outpouring of the salt well. 1, 546 There is a salt well in Halle, the German spring, which is said to swell and rise so violently for some time that it overflows if it is not drawn. 1, 546. Albrecht the priest of Halle has taken away the abbot's staff in Zinna and the monstrances in Jüterbock with other many chalices, out of great devotion 2c. 21b, 2025. Luther exhorts the council of Halle to continue in zeal and faithfulness to the gospel. 21b, 3092 f. Luther asks the Elector, if he can be of any use to the pious people expelled from Halle, not to refrain from doing so. 21b, 3492 f. About the rumor that the Elector had ceded the regalia of Halle to the Bishop of Mainz for money. 22, 617 f. The shameful blasphemers, the monks of Halle, seek to restore all the folly of the Cardinal of Mainz; the lords should not suffer this. 12, 1151.
750Hallelujah - Hand. 751
Hallelujah. Hallelujah is a word of the Holy Spirit, and His trumpet, that He may awaken and exhort Christians to give thanks to God. 5, 1070. Hallelujah means: Praise the Lord, or: Let us praise the Lord, or: Let us praise the Lord. 5, 1062. Hallelujah means: Praise the Lord. But to praise the Lord means to preach the gospel. 4, 1330.
Halljahr. In the Hall Year or Jubilee Year, everyone returned to his goods that he had sold. 3, 8.
Halsbrot. Luther recommends Johann Halsbrot, ordained in Wittenberg, to D. Franz Herzenberger, physician at Sagan. 21b, 2381.
Neck court. The Romans had taken the neck court from the Jews, therefore the Jews sought against Christ a guilt in imperial majesty, which was punished with death. 13, 1779. God gave the neck judgment to the Gentiles in Jerusalem, so that it would come to light that Jesus was innocently killed. 13, 1791.
keep. One must keep the word, for it is a matter of struggling and fighting, when sin bites, death presses, hell penetrates. 11, 571. In Paul, the word keep is as much as to be most sure. 12, 472.
Ham. Ham is called one who is warm and heated; Noah called him so because he had great hope in him. 1, 654. Ham and his wife fell into presumption. 3, 184. Ham's faith has been much more delicious than perhaps now of all on earth; yet he has fallen. 3, 185. The curse on Ham did not begin until after God had brought the Jewish people into the land. 3, 185. Ham, an excellent man in high faith, falls in such a way that he is cursed by God and his family is destroyed. 3, 184. Ham was also pious, otherwise God would not have preserved him. 3, 184. Ham was the first from whom the world lords came. 3, 192. Ham is said to have invented the letters, also how to fight and how to ship. 3, 192. Since Ham had become strong and mighty, God overthrew him. 3, 186. The descendants of the godless Ham drove the blessed lineage of Shem out of its border and land, and set themselves in Palestine, Shrien 2c. up to Babel. 1, 677 f. The other brothers were by nature nothing better than Ham, but they have the hope of forgiveness of sins through faith in the promised seed. 1, 576. Ham is not a boy when he commits the shameful deed against his father, but at least a hundred years old, judges his sin and takes pleasure in it. 1, 630. Ham ridicules his father Noah as a fool and condemns him as a sinner. 1, 630.
Ham not only despises his father, but also forgets and despises God's commandment. 1, 631. Ham does not call his brothers as a ridiculous spectacle, but to find testimony that God has abandoned his father and accepted him instead. 1, 631. Because God at times lets even the pious and saints err and fall into sin, we should be careful not to follow Ham's example 2c. 1, 633. Instead of repenting, Ham goes with great pride and hope from his father to Babylon and builds a city and tower there with his family 2c. 1, 641 f. Ham is cursed by his father, but nevertheless has the largest part of the world under him and sets up great kingdoms. 1, 642. Ham's descendants are the Egyptians. 1, 643: Not all of Ham's family is damned, but those who have converted to faith are blessed. 1, 644.
Ham, M. The antinomer M. Ham did not want to punish, but resorted to allegories and spiritual interpretations. Such teachings are uncertain, but are pleasing to the people. 22, 1044 f.
Hamburg. Hamburg, Lübeck and other cities have persecuted the gospel in the past, but now they accept it with the utmost seriousness. 4, 1430: Luther asks the Elector to give the pastor of Belzig some time off so that he can work for the gospel in Hamburg alongside Bugenhagen. 21a, 1172. Bugenhagen reports favorably to Luther about the prospects for the gospel in Hamburg. 21a, 1232 ff. The council of Hamburg asks Luther to work with the prince so that Bugenhagen can stay with them for a longer time. 21a, 1236 ff. Luther asks Chancellor Brück to obtain from the Elector an extension of Bugenhagen's leave in Hamburg. 21a, 1240 f. Bugenhagen reports to Luther and comrades about the ecclesiastical conditions in Hamburg, and requests advice on whether he should make the journey to Friesland. 21a, 1273 f.
Hamburgers. The Hamburgers seek the Word of God after the Official is expelled who had tried to prevent this; Friesland also desires servants of the Word. 15, 2579 f.
Hand. The right hand of God is to rule over all things, to set his throne over the sun, over the moon and over all creatures. 7, 2108. God does not attack us with his hand so that we might perish, be condemned or lost under it, but that he might bring us to repentance. 12, 687. We know that God's power, arm, hand, being, face, spirit, wisdom 2c. is all one thing. 20, 807. The Scriptures give all the wonders and works of God to His right hand. 20, 805. The right hand
752Hand application - toughness. 753
God's, that is the divine power, must be essential and present in all places, even in the smallest tree leaf. 20, 804. The right hand of God cannot be anywhere in a particular place, for if it were in any particular place, it would have to be understood and decided there. 20, 804. The Scripture teaches us that God's right hand is not a special place where a body may be, but is the almighty power of God 2c. 20, 804. The expression "to lift up the hand" or "to exalt" stands for: to show and exercise the power. 4, 780.
Laying on of hands. The ceremony of laying on of hands is a very old usage by which an office or regiment has been commanded to someone at all times. 2, 1860 f. A godless, unbelieving person regards earthly good and glory much higher than laying on of hands and forgiveness of sins, to which no good of this world can be compared. 5, 244. - See ordaining.
Trade. A lawful trade is blessed by God, that one out of twenty pennies has one; but an ungodly and insufferable gain in trade is cursed. 22, 230.
Merchants. Luther says: The whole world is nothing but merchants; noblemen, counts, princes 2c. Whoever has fifty guilders puts it into trade. 22, 1890.
Handwriting. In Abraham's time it was not yet customary to give manuscripts or letter and seal because of a purchase, but the people were there as witnesses. 1, 1638.
Craftsmen. Luther said much about the proud behavior and carelessness of the craftsmen, who had little care and much pay. 22, 1560.
Haner. In his theses, Johann Haner disputes quite sharply how the law does not concern Christians, and divides repentance into three parts: that of the Jews, another of the Gentiles, another of the Christians. 22, 1045 f.
Hangreuter. Siegmund Hangreuter asks Luther whether he is allowed to communicate with his household, which Luther denies. 10, 2224.
Hänlein. Luther sends M. Michael Hänlein as a preacher to Danzig, exhorts to peace and warns against setting up everything according to the law of Moses. 21a, 740 f.
Hanna. Hanna means a lovely housewife who lives with her husband in love and friendship. 14, 77.
Hannibal. If Hannibal had had his own historian, he would undoubtedly have left behind him the name of the greatest general. 22, 1440. The prince Hannibal beat the Romans atrociously as long as they were defiant and safe against him. 10, 518. Hanni
bal could have easily conquered Rome, since he had defeated the most defiant captains and armies of the Romans, but he was held back by God. 2, 931. Hannibal had almost reached the walls of the city of Rome, so that he had hope and power to conquer the city and all of Italy, but God prevented his advance. 2, 815. When the battle of Cannae had taken place and Hannibal had seen that the Romans were defeated, he commanded the warriors to stop strangling. 2, 749. Hannibal, Alexander, Scipio and Cicero do not please God, although their works are in themselves equal to those of the Christians. 2, 463. Hannibal attributes his success to his great courage and skill, and Alexander to the great gifts he has in himself. 1, 850. Hannibal learned from no one how he should fight the Romans and beat them so horribly, because he had the right master and scripture in his heart. 5, 811. If one wants to be Hannibal or Naaman in great, important things, that is the sorry devil, and causes misery and misfortune. 5, 816. Cicero writes that Phormio wanted to teach Hannibal how to wage war. 5, 811.
Hanover. Luther reports to the city of Hanover that the Wittenbergers and also their envoy had considered it good that the church order be printed in Magdeburg. 21b, 1958 f.
Haran. Haran is Syria. 3, 211. Haran is a part of the country of Mesopotamia, but this name was changed afterwards and called Aram. 1, 772. Haran is a city in Mesopotamia, since afterwards Crassus suffered a great defeat and was overcome by the Parthians. 2, 475. At Haran, the Romans under Crassus suffered a great defeat from the Parthians. 2, 387.
Malicious. We could not stand one hour before the devil's mischievousness if we were not sure that we had God's armor, that is, his word, pure and clear 2c. 9, 824 f.
wait. We should wait for the goods that God has promised, who cannot lie, but certainly keeps and does what he has promised. 2, 378.
Harstall. Luther writes to the bailiff Georg von Harstall and the council of Creuzburg that preachers should not be dismissed because they punish public vices. 21b, 2836 ff.
hard. The hardest saying or text in the Bible is when it is said that God is a consuming fire. 3, 1682.
Hardness. The hardness of the human heart is so great that it cannot be overcome by any
754Hare Mountain - House. 755
let signs and wonders move, let no words guide.. 3, 1607 f.
Hasenberg. Luther sends Wenc. Link the writings against Hasenberg and Miritianus, who had attacked Luther's wife with the most inconsistent invective. 21a, 1190. Luther writes to Brisger about the Leipzig invectives of Hasenberg and Miritianus and sends him the answer that was given to them. 21a, 1193. Hasenberger's disgraceful writing at Leipzig, which even our enemies spit at, is nevertheless well received by Duke George. 16, 1749.
hate. I should hate the wicked, but not otherwise than for the sake of doctrine; otherwise I should let my ministry go, if I might convert some of them. 5, 305.
Hatred. Hatred is an ingrained anger. 3, 1280. A Christian hatred of sins is done in this way: it distinguishes between vice and man; it only thinks to destroy vice and to preserve man. 12, 26. Hatred makes people black and ugly, as if they were devils, although they are more beautiful than angels. 9, 1883.
Heap. Some pretend that they want to stay with the big bunch, as, the popes, cardinals, bishops, great potentates, princes and lords. 3, 1707.
Frequency. The greatness and diversity of God's gifts "overwhelm us, and through frequency all things become small. 22, 150.
Head. Christianity has no head, nor can it have one, except the one Son of God, Jesus Christ 2c. 17, 1084. 17, 1084. Although it would be true that no church exists without a single physical head, it would not follow that it must also be so in Christianity. 18, 1013. How God has rumbled and buffeted among the great heads on earth, according to the experience of these fifteen hundred years. 5, 1049.
Main article. Everyone should take care that he knows well the main article of Christian doctrine and is well grounded in it, and not let himself think that he has learned it. 4, 2049.
Main Concilia. The reasons why the four main concilia are held. 16, 2248. The four main concilia have neither wanted nor been able to make or set anything new in articles of faith, much less can the other concilia 2c. 16, 2248. St. Augustine says that one should keep the great main concilia in order, because it is very useful that one respects them gloriously. 16, 2157. The bishops, neither Roman nor others, could not have brought about the main concilia where the emperors had not brought them together. 16,
- of the second main council, at Constantinople. 16, 2215 ff. The second main council at Constantinople confirmed that the Holy Spirit is truly God, but condemned Macedonius, who considered the Holy Spirit to be a creature. 16, 2219. Of the third main council, at Ephesus. 16, 2221 ff. Also the third main council at Ephesus did not establish a new article, but defended the old faith against the new teaching of Nestorius. 16, 2223. Of the fourth main council, at Chalcedon. 16, 2233.
Main Feasts. The three main feasts of the Jews were the Passover, Pentecost and the Feast of Tabernacles; also the Feast of Trumpets and the Feast of Atonement. 3, 1498.
Main sermon. The main sermon is that you have Christ as your treasure; then the highest and new commandment is love. 3, 800.
Main sayings. The saying Is. 28, 14-16 is one of the main sayings in Scripture. 9, 1169. Isaiah 28, 16 is a true main saying of the doctrine of faith that should be used in a place where Christ was not preached before. 9, 1016. 1176.
Main states. Great care must be taken to keep the description of the three main states appointed by God right and well distinguished. 6, 171.
Main stone. Christ is the precious cornerstone that God has laid, upon which we must be built. 9, 1010.
Main part. This is the main point of Christian doctrine, that eternal life, forgiveness of sins and all blessedness are to be found in the Lord Christ alone. 7, 2367. The main point of Christian doctrine is that we cannot atone for sin or destroy it by our own works, but believe that Christ has done this with His blood. 21a, 561. The main point of Christian doctrine, that without all merit, by the grace of God alone, given to us in Christ, we become godly, alive and blessed, is to be found everywhere in Scripture. 5, 1170.
Capital Sin. The whole world is guilty of the right main sin, since the Holy Spirit preaches about it. The same sin is called not believing in Christ. 13, 589. This is the right principal sin, which condemns the whole world, even though they could not be accused of any other sin, that they do not believe in Jesus of Nazareth. 11, 890.
House. A "house" is called in the Scriptures a regiment, where man and woman dwell with each other and have what serves for bodily life. 3, 688 A house built by God,
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means to endow a father of a house, who has descendants and heirs of his bloodline and tribe for and for. 20, 1920. The Scripture calls a "house" as we say wife and children. 3, 158. "House" is also often called a gender. 3, 689. That God builds houses for the mothers of sorrow is their reward for letting the children of the Hebrews live. 3, 689. God has begun, as the most necessary thing, to rule well in the house. 3, 1106. Where obedience is not kept in the home, a whole city, country, principality, kingdom cannot be well governed. 3, 1106. A Christian house is a true church, a chosen monastery, yes, a paradise. 3, 1096. "My house" and "my kingdom" must mean the eternal kingdom of God, since he wants to dwell in it forever, which his and David's son, Messiah, should build. 3, 1901. The house of God is not stones and wood, but the place where one can hear and find God present, because there his word is preached. 4, 1813. The house of God, which Messiah, David's and God's son, is to build, is a much different, greater and more glorious house than the temple. 3, 1897. The master builder of the house of God must be a right and true God, who has the right power of divine nature to create heaven and earth. 3, 1897. The master builder of the house of God must be a man and the son of David, and yet build a house that is better and more glorious than heaven and earth, and that will stand forever. 3, 1897. The house of God is an eternal house, which abides and lives forever, in which God dwells, reigns and keeps house forever. 3, 1897. The Holy Scriptures, especially the New Testament, teach us that the house of God is the holy Christian church as far as the world is. 3, 1897. At any time and for any godly people, the house of God and the temple is their place where God is worshipped. 4, 420. The house in which God shall dwell must be much greater and more glorious than heaven and earth, for heaven is His chair and earth His footstool. 3, 1897.
Housework. The daily housework of a poor servant is much more pleasing to our Lord God than the abominable worship and fasting of all monks. 2, 1742. Housework and obedience to father and mother are sanctified by the Son of God, who did all kinds of housework in his youth. 13, 1594.
Houses. We were created under heaven, but the fact that we live in houses is because Adam fell and because of sin. 22, 160. The people in paradise would not have needed walled houses, but we must have them in this
Wretchedness of sins, for the sake of cold, rain, snow and wind. 1, 162. Luther says: I live in a big house, but I would like to be free from it. 22, 1932.
Home service. Luther responds approvingly to Mrs. Dorothea Jörger's question as to whether she may hold a Protestant home service. 21b. 2003 f.
Stewardship. The Lord has commanded us to keep house as a blessed state and holy life, so that we do not despise the married state, but honor it and consider it great. 13, 1597 f. Stewardship should and must be done in faith, so there is enough. It does not depend on what we do, but on God's blessing and help. 5, 1291.
Steward. The steward must gain it, from which all ranks in the world, from the highest to the lowest, will be preserved. 13, 162. As the unjust steward is cunning in his doings, so shall we be to gain eternal life. 11, 1448. Those whom the blasphemer, the pope, calls good stewards of God's goods are good for nothing, except that they are stewards of the worldly lords. 12, 64.
Stewardship. Even the greatest men among the Gentiles could not teach rightly about either stewardship or government. 4, 1917. The Holy Spirit teaches that we should throw ourselves completely into the lap of God's mercy and trust in Him in housekeeping and world government. 4, 1918. In things that do not concern the conscience, we can safely follow the teachings of men, as in housekeeping and in the worldly regiment. 6, 539. Some shysters and papists prefer the orders and rules of monks and nuns to the works that belong to housekeeping and worldly government. 2, 1074.
House servants. Household servants and maids are Christians as well as other people, because they have the word, faith, baptism and all goods, just like everyone else. 9, 1044.
Housemaid. If you ask a lowly housemaid why she sweeps the house, washes the dishes 2c., she can say: I know that my work pleases God, because I have his command 2c. 9, 1045. 1207.
Hausmann, M. Nic. God uses a man who is kind and calm by nature, like Hausmann, in the ministry of preaching, to present everything sweetly to sensitive people 2c. 22, 350. Luther informs Nicolaus Hausmann in a letter that he is dealing with a writing against Oecolampad by whom he is challenged. 17, 1545. Luther calls on Nic. Hausmann to cleanse the churches sei-
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The prince is to be summoned by the local authorities together with the neighboring communities until the prince's command arrives. 18, 1987 ff. Luther advises Nie. Hausmann in Schneeberg either not to accept the pastorate in Zwickau offered to him, or to be prepared for a fight with the papacy. 21a, 343. Luther advises Nie. Hausmann that if the auxiliary bishop should come to Zwickau to confirm the children there, he should not allow this 2c. 21a, 444. Luther apologizes for forgetting a matter in which Hausmann asked him for advice, and asks him to communicate this matter in detail. 21a, 539 f. Luther asks Nic. Hausmann for his intercession because of his challenges. 21a, 1007. Luther asks the Elector that he grant Nie. Hausmann a gracious hearing. 21a, 1330 f. Luther consoles the Nie. Hausmann about his bad success at court. 21a, 1341. Luther writes to Hausmann: If you can abstain without complaint and be without a wife, you will be much happier [than in the married state. 21a, 1378 f. Luther invites Nic. Hausmann again to return to him; a new, empty stick awaits him and is prepared for him. 21a, 1712 f. Luther recommends Nicolaus Hausmann to the princes of Anhalt, Johann and Joachim, as a preacher. 21a, 1776 Luther wishes Nic. Hausmann good luck for his employment in Dessau. 21a, 1783 f. Luther sends to Nie. Hausmann his sermon held at Wörlitz. 21b, 1797 Luther intends to move Nic. Hausmann from Dessau and to make him his housemate, so that he finally enjoys peace and rest. 21b, 2105. Luther asks the princes of Anhalt, Johann Georg and Joachim, to let M. Hausmann go to Freiberg as superintendent for the sake of the promotion of the Gospel. 21b, 2254 f. Des M. Nie. Hausmann letter to the Bishop of Meissen, October 28, 1538. 22, 1776. Luther was greatly moved by the death of M. Nicolaus Hausmann, his sincere friend. 22, 1300.
Housemother. If a housemother wants to serve God, she must not, as happened under the papacy, run into the churches now and then, fast 2c., but wait for her house and servants. 1, 1164.
House bill. Luther's House Bill. 21b, 2821 ff.
Home regiment. All our works in the household are pleasing to God, in which it is fitting for everyone, according to his profession and ability, to serve the one God, who is the Lord of us all. 2, 1074. The Scriptures testify that God is responsible even for the small things and things of the household.
regiment. 2, 617. God has thrown all his saints either into the world or into the house regiment. 4, 1919. It is a shameful thing in the house regiment for a full carouser who chases everything through and keeps nothing to council, and for a wife who is not domestic. 13, 1725. God's will is that you, when you have entered the world or house regiment by his call, persevere in it, but by calling on him. 4, 1918. The devil also does in the home regiment, as is his way, that he hinders and hinders the food and the daily bread, 5, 649.
Household. The sweetest life is a mediocre household, that one lives with a pious, willing, obedient wife in peace and unity, and is content 2c. 22, 1137.
Domestic Animals. On the great benefits of domestic animals. 4, 1625.
Householder. A householder, a housewife, a servant and a maid are in a blessed, good and holy state, provided they believe in Christ. 13, 1598. That a householder teaches his own the word of God is right and commanded by God. 10, 2225. A householder is obligated to train and teach his child and his household, for he is in his household as a priest or bishop over his household. 2c. 7, 353. God makes a hospital out of every householder's house who has children, and makes him a master of the hospital. 3, 1096. A householder is not a lord over the conscience of the servant or the maid. 8, 110. A pious, godly householder, before he departs from this life, decrees and orders everything in his house. 2, 1906. Since it is certain that the princes and authorities serve the house fathers, this service is due to them on the other hand, that they are given womb, customs 2c. 4, 2005.
Houseworks. The household works and obedience to father and mother are sanctified by the Son of God, who in his youth himself carried wood, stoked the fire, fetched water 2c. 13, 154. 13, 154. The works of the house, if faith is involved, are more precious than all gold, and are to be esteemed far higher and more excellent than all unmarried life without faith. 1, 1173. Household works are a thousand times better and holier works than all monks' works in monasteries can be. 13, 154. 1594.
Housekeeping. Stewardship is not part of the heavenly kingdom, but it is necessary as long as we live here. 6, 168. Solomon had a great experience in both government and housekeeping, and also the Holy Spirit, so he learned that everything is directed by God. 4, 1920.
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Hebrews. Hebrews does not indicate who is the one who taught or ordered that one should read the words according to the points, but also leaves it free whether one wants to use them. 2, 1837. Lyra was the best Hebrew before others and a diligent interpreter of the Old Testament. 22, 1543. It has been rightly said that the Hebrews drink from springs, the Greeks from brooks, the Latins from puddles. 22, 1543. Luther does not accept the new Hebrews, who ascribe to themselves the right understanding of the Hebrew language, since they are not friends but enemies of the holy Scriptures. 2, 1838. The Hebrews have not yet fully recovered the perfect knowledge of their language. 2, 1358. The conjugations of the Hebrews give different meanings to the time words. 1, 1561. What we Christians do not understand or interpret, the Hebrews and all interpreters cannot understand or interpret either, because they do not have the understanding or sense of the holy Scriptures. 2, 2030. Where you find the name Hebrews in Scripture, understand by it those who follow the pure religion and right church. 1, 885. The epistle to the Hebrews asserts that Christ is God and Lord of all things, even after mankind. 12, 177. In the Epistle to the Hebrews, the subject of which it deals should be the knowledge of Christ, that is, faith. 22, 1932. Almost no place in the Bible brings so powerfully the article of the divinity of Christ as the epistle to the Hebrews. 12, 151 f. No epistle leads the Scriptures with such force as that to the Hebrews, that the author was an excellent apostolic man, be he who he will. 12, 151. Luther holds that Apollo wrote the epistle to the Hebrews. 2, 1886. It is credible that the Epistle to the Hebrews is not St. Paul's, because it contains a very ornamented speech. Some think that it is St. Luke's, some St. Apollo's. 12, 150. The epistle to the Hebrews is a strong, powerful and high epistle and pushes the high article of faith of the deity of Christ. 12, 150. The Epistle to the Hebrews interprets the Old Testament finely and abundantly, so that it is evident that it was written by an excellent, learned man who was a disciple of the apostles. 14, 127 f. Although the author of the epistle to the Hebrews does not lay the foundation of faith, which is the ministry of the apostles, he builds on it gold, silver, precious stones 2c. 14, 128. 14, 128. The epistle to the Hebrews is a fine epistle that deals with the priesthood of Christ masterfully and thoroughly from the Scriptures. 14, 127. In the holy Scriptures there is no book in which Christ's priesthood is so finely and actually described.
The Epistle to the Hebrews is not St. Paul's nor some apostle's, which is proven by Hebr. 2, 3. 14, 126. Luther says: "Methinks the Epistle to the Hebrews is composed of many pieces, and does not act in a uniformly orderly manner. 14, 127. The Epistle to the Hebrews has a hard knot, that in the sixth and tenth chapter it denies repentance to sinners after baptism 2c. 14, 127.
Hebrew. In former times, there were many Jews in the Saxon lands, which is proven by the names of the villages, towns, citizens and farmers, which are Hebrew, even today. 20, 2051. The second book of the Maccabees is not found in the Hebrew tongue, in which all books of the Old Testament are found. 15, 1563. The Lord spoke to Paul in Hebrew. 13, 2653. The proper Hebrew language remained with the children of Eber when the languages were divided. 3, 197. The Hebrew language often repeats the same expression, either for the sake of emphasis or for the sake of distribution. 14, 1511. The knowledge of the Hebrew language contributes extraordinarily much to the clear understanding of Scripture. 5, 112. Without the Hebrew language it is not possible to understand the Scriptures, especially the prophets. 14, 1416. The Hebrew language and the secure grammar has largely perished among the Jews. 21b, 2212. The Hebrew grammarians themselves do not know many ways of speaking, figures and derivations of words. 2, 1509. The Hebrew grammarians are uncertain about the words that mean things. 14, 2068. No one can restore the Hebrew grammar but the Christians, who understand what the Scriptures are primarily about, that is, who know Christ, the Son of God. 2, 1532. Where a country is devastated and destroyed, the language also perishes; so happened to Greece and the Greek language, so to the Latin, so to the Hebrew language. 5, 1120. The Hebrew language has never come up again, and the Jews do not know the meaning of all the words and the idioms. 3, 1940. The Hebrew language lies, unfortunately, too low, that even the Jews themselves know little enough of it, and their glosses and interpretations are not to be trusted. 14, 16: Those who want to study the Holy Scriptures should make use of the Hebrew language, so that they can refute the rabbis in grammar. 1, 1563. The dear fathers and teachers at the beginning of the Christian Church did not have much knowledge of the Hebrew language, but let themselves be satisfied with the New Testament. 3, 1903. The Hebrew language is, according to the
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The prophets were little and poorly known in the time of the apostles. 3, 1903. We are very nonsensical if we undertake to interpret the prophets without experience and a very thorough knowledge of the Hebrew language. 14, 1183 f. One must also have fighters who stand in the battle line against the people of other nations, who may be teachers, judges and masters in the Hebrew language. 5, 343. Those who will be teachers of religion must learn the Hebrew language, so that they are not taken for stupid cattle and unlearned rabble. 5, 343. If we are also fortified in the knowledge of the Hebrew language, we can shut the impudent mouths of the papists. 5, 342. If we do not have the Hebrew language, the papists will mock and ridicule us as if we were donkeys. 5, 342. For which reason the learning of the Hebrew language could rightly be called a kind of mass or service. 5, 342. Luther exhorts his listeners to learn the Hebrew language and not to neglect it like this. 5, 342. If we had not had the Latin and the Greek Bible, we might have hardly half of the Hebrew language. 6, 161. The lack of understanding of many Hebrew words must be remedied from the New Testament, especially from Paul and John 2c. 6, 161. The dots in Hebrew are only a recent invention. 4, 1284.
Hebraists. The Hebrewists should take the Old Testament from the rabbis, regardless of their interpretation, glosses or grammar, because these draw the letters and sense to their foolish mind. 3, 1964. The Hebrewists should purify the Bible from the Jews' coth; where they could change the points, distinction, conjugation 2c. and turn from the Jews' mind to the Gospel, they should do it confidently. 20, 2105 f.
Hebron. Hebron was previously called Kiriath Arba. 1, 1610. Hebron is Kiriath Arba, which is a four-city, tetrapolis, as the great cities commonly were. 3, 369.
Hecker. Luther promises Gerhard Hecker that he will help the young man he recommended as much as he can, given the large number of poor people and the great poverty. 21a, 1287.
Hector. If wisdom and strength were enough, Hector would have preserved Troy, Julius Caesar the Roman Empire. 4, 1949.
Hedio. Caspar Hedio's letter to Luther, in which he commemorates Luther's teachings and writings with special praise. 15, 1377. Melanchthon knows some of those whom he hopes could be persuaded to renounce their error in the
The first time that Hedio and Ambrosius Blarer have been in this position, they have been in the same position. 17, 1938.
Army. The army of the earth is man, animals, birds, fish and everything that grows on the earth. 3, 54. The army of the sky is the sun, moon and stars. 3, 54.
Heerde. The Gentiles have to become One Shepherd with the Jews, as we read now and then in Isaiah and in all the prophets. 6, 219 f. "There will be one flock and one shepherd", with this Christ says that the gospel should also be preached to the Gentiles, so that Jews and Gentiles become one Christian church. 11, 791 f. This means One Shepherd and One Flock, that God wants to adopt all who accept the gospel as children for Christ's sake, be they Jews or Gentiles. 13, 563. That the Lord says about other sheep, which he should also lead, so that it may become One Shepherd and One Flock, began when the Gospel was preached in all the world and continues until the end of the world. 13, 563.
Army preachers. The army preachers are to admonish the warriors harshly, plead, implore, threaten, promise that they will cease from their cursing and blaspheming, and pray the Lord's Prayer and the Faith in return. 20, 2204.
Hosts. God calls himself a God of hosts, that is, not only of the angels or spirits, but of the whole creature that lies in the field and serves him. 1, 90. In the Scriptures, God is called the Lord of hosts, because he creates and sustains that every creature may accomplish what he has created and ordered it to do. 22, 141.
fiercely. Hans von der Planitz had reprimanded Luther for his vehement letter against Duke Georg; against this Luther answers. 21a, 480 f. Luther says: "Whether I am violent or moderate, I have sought no harm, much less the loss of his soul, but also the best interests and happiness of my enemies. 21a, 988. Luther says: "I have been violent at times and have been hard on my adversaries, but in such a way that I have never repented. 21a, 988.
Heidelberg. Luther informs Spalatin that he will soon leave for Heidelberg. 21a, 96. Luther is advised by all that he should not go to Heidelberg, lest the adversaries accomplish by treachery against him what they cannot accomplish by force. 15, 2380. Luther reports to Spalatin, from Coburg, about his journey to Heidelberg, to the convent of the Augustinians. 15, 418. Luther reports from Würzburg to Spalatin about the journey to Heidelberg, that he should go from
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There he would continue with the prior of Erfurt, Johann Lang, because he was tired from walking. 15, 420 f. Luther reports on the excellent reception he received in Heidelberg and on the disputation there. 15, 2392 f. Letter from Count Palatine Wolfgang to the Elector that Luther, with his disputation in Heidelberg, "has not made a small praise to the University of Wittenberg. 15, 423 f. Bucer, Brenz, Billicanus and Schnepf came to the knowledge of the truth through the disputation in Heidelberg. 15, 423. Of the disputation held at Heidelberg. 18, 36 ff.
Gentiles. The word Gentiles must not be taken in a natural sense, but in a theological sense, as they are before God: without God, without law, without service, without promises. 7, 265. In the Acts of the Apostles, the word Gentiles must be taken in a theological sense for the people who are not under the law like the Jews. 9, 274 f. As many hardships, goods and uses were on earth, so many gods did the Gentiles choose, until they also made plants and garlic gods. 3, 1721. In all their troubles the pagans call on Mars, Diana and Jupiter 2c., with which invocation and idolatry they indicate that God must be such a god, to whom one should flee. 2, 1599 f. The books of the pagans teach virtue, rights and wisdom for temporal goods; the books of the holy Scriptures teach faith and good works for eternal life. 5, 859. The pagans cannot be certain that God is and cares for man even after this life. 5, 785. The pagans judged that death was a necessity of nature, but not a punishment of sin, which we learn from the word alone. 5, 482. The pagans sinned much more by worshipping the sun and the moon, which they considered to be the highest worship, than by other sins. 9, 996. The word "heathen" includes all that the heathen have, righteousness, wisdom, power, laws 2c., by which they believe to be secure against temporal and eternal evils. 5, 144. With the words: "Here is no Greek", Paul also rejects the wisdom and righteousness of the Gentiles and condemns them. 9, 467. The Gentiles have been able to find so much by their reason that the certain things of heaven could not have their existence and being without a regent. 7, 1703. Pagans, Jews and Turks also believe that there is a God who created heaven and earth, but they do not believe that it is God's will that Christ be known. 8, 842. All pagans with their wisdom, power,
The great deeds, glorious virtues, laws, righteousness, worship and religion, with all these adornments, were nothing before God. 9, 468. The Gentiles can be saved in no other way than through the word of Christ alone. 2, 1830 f. Many pagans have led an honorable, chaste, refined life in the hope that our Lord God would let them enjoy it after this life. 13, 1134. It often happens that the pagans are considered more holy than the Christians according to the outward appearance of their works, but faith makes a difference. 13, 2486. The Gentiles cannot praise God nor rejoice with God's people, unless they have one God with His people, that is, the Jews. 12, 1084. The Gentiles could not praise God if they were not His people. But they would not be His people if they had not received God's grace through the common Christ. 12, 1085. After and with Christ, all Gentiles have the gospel, namely the preaching of grace. 5, 1156. The Lord has given Christ dominion over all Gentiles, therefore he calls all Gentiles to faith through his gospel. 5, 143. Christ has been given dominion over the Gentiles; therefore, even if the world rages and the devil rages with all hell, they will not have the upper hand. 5, 145. Because Christ's kingdom is also to be brought to the Gentiles, this indicates that the law of Moses is to be abolished. 5, 144 The Gentiles want to be saved by natural gifts, therefore they reject Christ and His teachings. 5, 143. The child that is born to us has made many of the Gentiles, that is, a great church has gathered among the Gentiles. 6, 129. It is true that salvation comes from the Jews; but because of this, not only will the Jews be saved, but the promise of salvation also comes to the Gentiles. 1, 1033. Nothing is promised to the Gentiles, therefore they could not wait for anything; therefore the Gentiles have only the mercy that gives them Christ, without all promise. 12:48 We Gentiles come from Adam and Noah, who had the same promise that was repeated to Abraham. Therefore the fulfillment applies to all people on earth. 13, 2681. Also with the Gentiles such miraculous deeds of God remain, that it is not their wisdom, but God's gift, where they have been or done something special. 5, 860. God has also seldom given the pagans a fine hero, for none is yet equal to Homer or Alexander, none to Virgil or Augustus, and so on. 5, 860. Among the pagans have been Homer, Plato, Aristotle, Cicero, Ulpian 2c. as among God's people.
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Moses, Elijah, Isaiah 2c. 5, 858. Among the pagans were great and exceedingly excellent men: Xenophon, Themistocles, Marcus Fabius, Attilius Regulus, Cicero, Pomponius Atticus and many others. 9, 467 f. It is very comforting that God does not despise the Gentiles, such as Job, Naaman, the Syrian, the Moor, the Queen of Sheba, Nineveh. 22, 1770. Not by special promises, but by accidental grace Job, Naaman, the Ninevites, the widow of Sarepta and other Gentiles became blessed. 1, 369. 645. No one wanted to be damned, but to have a gracious God, therefore the Gentiles accepted the preaching of the Gospel with heaps; that is, "Thou makest the Gentiles much." 13, 1044. The Scripture compels that the Gentiles should be God's people, because God serves no one, that is, praises and honors, but His people alone. 12, 50. The Gentiles have wanted to buy blessedness with greater earnestness than the papists, for they also sacrificed their own children; the papists only wanted to buy it with money. 3, 1775. The Jews have lost the promise that was theirs and belonged to them; but the Gentiles, to whom it was not due, have usurped it 2c. 1, 1032. Although the Jews have the promise, God does not exclude the Gentiles from the promise if they accept it in faith. 1, 1032. God also calls all Gentiles, who believe according to the example of Abraham, to the hope of eternal life, that they may live as long as God Himself lives. 1, 1059. The Gentiles, who are descendants of Abraham because of faith in the blessed seed, are not a fleshly or natural generation, but grafted in. 1, 1101. The Gentiles have all goods as much as we do, yes, more abundantly than we do; but of this they cannot boast, that they have God's word, that the Lord is their God 2c. 5, 1329. All the heathen have knowledge of God. 3, 1038. That we Gentiles have a law is taught to us by our own conscience and reason. 3, 1038. The pagans have the law of nature written in their hearts. 3, 1038. God has His saints and elect among the Gentiles as well, not only among the Jews. 3, 983. Among the Gentiles there have been many pious people. 3, 328. Examples of devout Gentiles are Melchizedek, Job, Naaman the Syrian, the Ninivites and others. 3, 984. The pagans did not praise God, but invented him as such a God, who wants to be worshipped by their opinions and efforts. 3, 1413. The pagans did not serve the devils in such a way that they knew they were devils, but believed that they were serving the true God.
served. 3, 1411. Pagans have been able to accomplish world affairs much more quickly, expediently and skillfully than the saints of God. 3, 995. The pagans help as long as they deserve thanks and help. Where this ceases, love dries up. 13, 2181. The pagans say that one should not do good to the wicked, but only to the pious, and they have considered this to be the highest. 13, 2178.
Heidenreich. Luther asks the guild of goldsmiths in Nuremberg to accept the resigned monk Andreas Heidenreich as an apprentice in the guild. 21a, 731. Luther consoles the. Caspar Heidenreich over the loss of his newborn son. 21b, 3081.
Salvation. The preaching of Christ, the word of salvation, is much more and higher than that which was said of all the kingdoms, riches and glory of the world, even of heaven and earth. 12, 503. Christ has sent you a sermon of salvation, that is, salvation and victory over strife, the terror of sin, death and hell, the grave and decay. 12, 503. You must keep to this and know that only the word of salvation gives eternal peace and joy, and that it must be believed, so that you do not follow your feelings. 12, 504. When all hope is gone, it is the time of salvation, and one should believe that God is closest when he seems to be farthest away. 6, 233. The salvation or victory of Christ extends against the conscience, against sin, against the world, against the sects and against Satan. 6, 244. It is great salvation by which God saves his Christians, because he saves from death, from sins, from hell and from all evils, and this salvation is eternal. 4, 1123. The bodily salvation is small, indeed, nothing compared to the great eternal salvation. 4, 1123. Our salvation does not begin with any work that is ours, but with the hearing of the word of life. 3, 1531.
Savior. The word "Savior" means: a lord and king; but in this most of the Jews were mistaken, because they thought that Christ would be a lord and king in the worldly regime. 13, 1460. If you believe that after this life there will be another, you will need the Savior Jesus; neither emperor, father, mother, doctor nor any angel can help you. 13, 116. Whoever wants to escape death and be freed from sins should turn to the Savior Jesus, whom God has ordained to take our sins upon Himself 2c. 13, 228. Whoever sets his heart and trust on anything other than Jesus will have no peace, for he has no Savior and must therefore remain in death and damnation. 13, 228. It did not help Simeon that
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he has seen the infant Jesus with bodily eyes, but that he believes that this infant is his Savior. 13, 228 f. God's will and mind is that all men be saved through Christ the Savior, not temporally, but against sin and death. 13, 230. The word Savior indicates a great consolation and concerns those who would like to be free from death, sins, devils and the old Adam. 12, 1660. The Savior who is born to us is the one of whom all Scripture, the Law and the Prophets have spoken. 12, 1660. God is running after you and is presenting his son to you in such a way that he is a savior and not a judge. 11, 1088. When Christ is recognized as a Savior, then tribulation, sin, death, hell and all misfortune is taken away. 11, 850. We must have such a Savior, who is true God and a Lord over sin, death, devil and hell. 7, 1557. If we believe that Christ is our Savior, we would not become monks, priests and nuns, run to Rome 2c., but hold on to this Christ 2c. 5, 1348. The prophets heartily desired to see the Savior, but did not experience His future. This Savior, Christ and Lord is now born. 13, 1464. Because we need the Savior, and He became man for our sake, it behooves us to receive Him with joy. 13, 1461.
heal. Christ heals the wounds of his people twice: once through the forgiveness of sins by means of the word 2c., the other time because he will raise us completely pure from the dead. 5, 216 f.
holy. The word "holy" in Hebrew means that which is set apart and dedicated to God alone. 12, 1756. Holy means that which is set apart, dedicated to God, which no one should touch or defile but hold in honor. 7, 1411. The word holy means that which is God's own and belongs to Him alone, which we call consecrated. 9, 991. 1151. Holy means set apart from all other creatures and dedicated to God, and sanctify means to set apart for holy use or service. 1, 96. Scripture calls holy the one who is made righteous by grace, who has obtained mercy from God. 14, 1247. To be holy does not mean to be without sin and error here on earth, but it means to be holy in spirit, through God's word, and yet to be in sin, through the flesh. 16, 1674. God's word is the treasure that sanctifies all things, by which the saints have all been sanctified. 10, 48. Nothing on earth is holy except God's name and word. What is to be sanctified must be sanctified by the na-.
and sanctify the word of God. 13, 2219. This is a holy work and makes you holy, that you believe in Jesus Christ and then take the fourth commandment before you and keep your obedience. 13, 2220. Whoever clings to his baptism with firm faith is truly holy. This cannot be understood by the papists, who do not believe the article about the forgiveness of sins. 22, 543. It is wonderful that we believe that we are baptized, even Christians, and yet do not believe that we are holy. 22, 543. Luther's wife, when he asked her if she believed that she was holy, answered, "How could I be holy, since I am such a great sinner? 22, 542. I consider myself holy, not for the sake of my own righteousness, but for the sake of baptism, the sacrament, the word and the Lord Christ, in whom I believe. 13, 2610. We are graced and adorned with Christ's holiness, which heaven and earth are too narrow and too small to contain, and should we still doubt whether we are also holy? 12, 1384. We honor Christ with this, not ourselves, when we boast of holiness, that because we are in His holiness and sufferings, we also become holy from it. 12, 1385. Because I am no longer Adam's child, but God's child, I am truly holy. 12, 1385. A woman who is baptized, hears the gospel, believes in Christ, has a husband, begets children, does her commanded work, is holy, even though her holiness is not seen. 13, 2611. As little as we should deny that we are baptized and Christians, so little should we deny or doubt that we are holy. 8, 458. It would be a great shame and blasphemy of God if a Christian would deny that he is holy, because by doing so he would confess that Christ's blood, even God Himself, is not holy. 12, 347. 12, 347. A Christian must be called holy and spiritual, not because he has flesh and blood, but because he is baptized, has God's word and Christ. 13, 2220. This means a holy life, which is based on God's word and the commanded office and profession. 13, 2223. It is true that the Virgin Mary, St. Peter, St. Paul and others are holy, but it is a given holiness, for which they came by grace. 13, 1123. We are holy and without sin because we believe and ask for forgiveness of sin through Christ, who bore our sin and rose from the dead. 13, 517. According to faith in Christ we are pure and holy, according to the old Adam we are unclean and sinners; we should throw such filth into the Lord's Prayer 2c. 13, 517. To be called a Christian is higher than holy, because Christ is the holy of holies and the holy of all.
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a Christian is called according to Christ, the holy of holies. 12, 348. A Christian stands without fear, holy, God's servant, not by his good works, by his holy life, but by the grace of Christ. 11, 2292. If I am a Christian, I must say that I am holy and a Christian, therefore Christ is holy, and so die in his name. 11, 2292. If you want to be a part of the holy Christian church and congregation of saints, you must also be holy as it is, but not from yourself, but from Christ alone. 11, 4. Whoever is a Christian enters into fellowship with the Lord Christ in all things; because Christ is holy, he must also be holy, or deny that Christ is holy. 9, 1151. By this we become holy, if we are submissive and believe the word of Christ, and are sprinkled with His blood. 9, 963 f. Whoever is a Christian enters into the fellowship of all his goods with the Lord Christ. Since Christ is holy, he must also be holy. 9, 991. The Scripture calls us holy while we are still living here on earth, if we believe. 9, 963. You must be holy, but you must not think that you are holy of yourself or through your merit, but because you have the word of God, that heaven is yours 2c. 9, 963. That would be the greatest blasphemy of the name of Christ, if we would not give glory to the blood of Christ, that it washes away our sin, or believe that his blood makes us holy. 9, 963. You must believe that you are holy, but by the blood of Christ, not by your piety 2c. 9, 963. Insofar as Christ pleases God and we cling to him, we also please God and are holy. 9, 497. Christ is our priest, that he might sacrifice himself for us on the cross to God the Father, that through such sacrifice and death we might be reconciled to God and also become holy. 8, 826. We are to consider and call holy with Christ those who have his word and earnestly mean and confess it. 8, 828. A Christian can boast with truth and reason: I believe in the Holy Spirit, who sanctifies me and all believers. 8, 456 f. I am in a holy order, not St. Francisci, but of Christ, who sanctifies me through his Word and Sacrament. 8, 457. The Holy Spirit gives us the word and baptism of the Lord Christ and his power, so that you yourself may be holy. 8, 457. I am not holy of myself, but through Christ's blood, so that I am sprinkled, yes, washed in holy baptism, also through His gospel. 8, 457. Such foolish, false and harmful humility is not to be praised, that you would deny that you are holy for the sake of your sin 2c. 8, 457. Whether I am a poor man or not.
I am a sinner, but Christ is holy with his baptism, Word, Sacrament and Holy Spirit; this is the only true holiness, given by God. 8, 457 f. It would be good that people be taught and accustomed not to be frightened or shy away from calling themselves holy as believing Christians. 8, 458. From the beginning of Christianity, people have called each other saints for a long time, and it should still be so. 8, 458. It is not a hope when Christians call themselves holy after Christ, but an honor and glory to God. 8, 458. When we call ourselves holy, we do not praise our own holiness of works, but God's baptism, word, grace and spirit, which are given to us by Him. 8, 458. Hold assuredly that you are God's child and holy, not for your own sake, of course, as if you were without sin, but for the sake of the Son of God. 2c. 6, 1631. It is not arrogance if someone says that he is holy and righteous. If you would think in your heart that you are not righteous, that would be denying Christ 2c. 6, 789. Because we are baptized and believe in Christ, we are holy and righteous in Christ and with Christ, who took away our sin 2c. 5, 1236. 5, 1236. He who is afraid to boast and confess that he is holy and righteous does so as if he were saying, "I have not been baptized, I am not a Christian, nor do I believe in Christ" 2c. 5, 1236. 5, 1236. Nothing is more difficult for us to believe than that we are holy, because of our well-known weakness; but it should be something acceptable to us to call someone holy. 5, 119 f. For the sake of those sanctified by faith in the promised Seed, though they were few, the whole nation of the Jews was called holy. 5, 120. Mount Zion is called holy, not for its own sake, nor for the sake of the people, but for the sake of the King. 5, 121. Christ is so holy that he makes holy those who believe in him, that is, he forgives sins and gives the Holy Spirit. 5, 121. Our Church is also called holy, not primarily for the sake of personal holiness, but for the sake of the holiness that the Word and the Sacraments confer. 4, 2098. The Church is called holy not because she has no sin at all, but because she does not let sin rule over her to make her obedient to it. 5, 387. Because reason hears that the church is holy, it thinks that Christians are without all fault. 5, 386. Luther says: "I and others are so low in our unbelief and monasticism that I was terrified that a man on earth should consider himself holy or be called holy.
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8, 458. 8, 458. It does not stand with each other that Christ's blood should and must make holy and that our states and works should attain holiness, although it would be of all monastic orders. 2c. 8, 827. Hilarius, Cyril, Athanasius, Ambrose, Augustine and others were also holy, who did not lead such a hard and strict life as Benedictus, Gregory 2c. 9, 700 f. He who is a Christian should, in misfortune, do right by God and wrong by himself, and consider God holy, but himself unholy. 9, 1067. If our dear Lord God sends us something, good or bad, I should consider it not only good, but also holy. 9, 1067. You are given to God as your own, therefore do not let yourselves be led again into worldly lusts, but let God alone reign in you, and you will be holy as He is holy. 9, 991. He who calls himself holy by his works blasphemes God, takes away God's glory and denies Christ. 11, 2292. The holy men testified at their last end to the faith in Christ, which, though bare and alone, is firm and victorious against death and sin. 14, 409. We have been able to call clothes and dead things holy, but we dare not call Christians holy. 22, 1096. There are many who have the name and fame as holy, and want to make everyone holy, but basically it is false and vain lies. 8, 819. What is not the word, or goes in the word, that is not holy, but certainly false and deceitful, as, caps, plates, ropes, fasts, guards 2c. 8, 819. For the children of Israel, the creatures that were sanctified for them were sanctified that they would also be sanctified by it; but this was only an outward sanctification. 8, 825. The holy scripture has nothing to do with the dead who do not hear the word, but only calls holy those who hear and accept the word. 8, 828. The saints of works speak in false humility: How should someone be so hopeful, and allow himself to be called holy, because they only gape at great, excellent works? 8, 828. To be holy by or through ourselves, as there are monks' orders and self-chosen clergy, is nothing but the name that it is called holiness, but basically a lie. 8, 457. In Scripture, the word "holy" is always used of the living on earth, not of the dead saints and blessed in heaven. 8, 458. The word "holy" is only used of the living in Scripture, but we have had other books to read, therefore we have fallen into false humility. 12, 347. The holier someone is without faith, the more merciless and cruel he is against the faithful. 6, 770 f.
All holy people have suffered the same and have been plagued by the horrors of the law and sin to the point of death. 4, 2038.
sanctify. Sanctifying is nothing else than separating from the abuse to the right divine use. 7, 764. Cursed be he who does not give this honor to Christ, that he believes that he is justified and sanctified by his death, word, sacraments 2c. 9, 700. whatever hour one acts, preaches, hears, reads or considers God's word, thereby person, day and work is sanctified. 10, 48. "Sanctify in the truth," that is, keep and guard in right, pure, true holiness. 8, 819. Christ asks the Father that the disciples be sanctified, because he sets them apart and sends them to preach the gospel. 8, 821. Christ does not need to sanctify himself for himself, because he is holy beforehand, but he gives himself as a holy sacrifice to make us holy. 8, 826. That the Lord Christ sanctifies himself means that he has a priestly office or value. 8, 826. That Christ says, "I will sanctify myself," means that I myself will be the sacrifice and the offering, yes, the priest for it. 8, 826. We are to be sanctified in all of life, so that in us there is no custom but of the divine name, that is, goodness, truth, righteousness. 7, 764. The sanctification of the Holy Spirit is nothing else, but bringing to the Lord Christ to receive such good, which we could not get from ourselves. 10, 96. The sanctification of the feast day is done in such a way that one acts and practices God's word. 10, 47. In the sanctification of the feast day, such a work must be done that man himself becomes holy, which is done only through God's word. 10, 48.
Holy One. Christ is called the Holy One of God in the Scriptures (Ps. 16, 10.; 89, 19.). 4, 268.
Saint, one. The name "a saint" denotes such a person who is endowed with God's mercy, who has grace. 4, 1452. A saint is the person who is attached to God through faith, who has become partaker of his nature through the same. 4, 961. Baptized Christians who love God's word and hold fast to it and die in it are God's saints. 12, 2091. God's saints are not, as the pope makes saints, to be called, but those whom God has sanctified without their works and by their doing through baptism and his word. 2c. 12, 2090. Christ and the apostles call saints those who are called and baptized by the gospel, believing that they are sanctified and cleansed by Christ's death and blood. 9, 699. We are all saints, and cursed be the one who does not
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boasts a saint, because Christ calls us his brothers. Christ will not lie. 12, 1384. St. Paul calls Christians, who are still surrounded by sinful flesh and blood in this life, saints, not because of their good works, but because of the blood of Christ. 12, 454. We humans, who are still alive, do not have to be separated from the saints, as if something higher had happened to them while they lived in the flesh than to us. 14, 915 f. No saint has become good by the manner of his life, but all have become righteous and blessed in Christ alone through faith. 19, 1549. A country is called Christian country and saints of God for the sake of Christ, whose name, spirit, word, sacrament is there. 20, 2163. The saints are not blessed by their merits, but only by God's mercy. 15, 574. All the saints of the old covenant are blessed through the Messiah who is to come, just as we are blessed through Christ who has come. 7, 2052. All the saints from the beginning of the world have clung to Christ, and all men must do so until the end of the world, or else all are lost. 7, 2070. The merits of the saints cannot flow over to others, since they are not even sufficient for themselves, because the whole Christian Church asks: Forgive us our trespasses. 15, 574. The saints also sin, fall and err, but out of ignorance, because they did not like to deny Christ, to lose the gospel, to revoke baptism 2c. 9, 703. With the holy fathers this error is that they want to absolve the saints from sins, and it is also offensive to us that we see the saints stumble. 14, 945. When we feel in ourselves the weakness of the flesh, when we sometimes fall, let us remember that the saints also have fallen. 44, 916. That the saints are painted with a shadow or shine around their heads is to indicate that they walked in God's word, and that all their life, deeds, and actions were contained in the word of God. 13, 1255. We follow the judgment of God's word, since we look at the faith in the works of the saints, not the work itself, since the works can deceive 2c. 14, 915. The saints are painted with a holy wreath of honor around their heads to indicate that they walk in the word of God and do everything. 7, 57. The papists dreamed that the saints had the Holy Spirit in such a way that they had never felt or had any challenge. 9, 504. It is very comforting to us to hear that even the saints who had the Spirit of God sinned.
9, 151. It is a great comfort to us that we see how even the greatest, most excellent saints sin grossly against God, and that we are not only poor, miserable sinners. 14, 850. The saints have often sinned in their lives and erred in their writing. 19, 1071. All saints have the virtue of confessing their sin to God and asking for it; no one does such confession except the Christians and the saints. 20, 757. Sometimes the saints err in the realm of grace and have carnal minds, which we see everywhere in Paul's writings 2c. 14, 915. 14, 915. Those have not only acted unwise, but also ungodly, who have excused Paul and other saints and said that they had no sin. 9, 685. The Holy Spirit has arranged it in such a way that it was not only necessary to write about the holiness, faith and good works of the saints, but also about their weaknesses and sins. 13, 1197. Just as the faith and good works of the saints should shine before us, so also their sin and weakness should warn us that we are not safe. 13, 1197 f. By the examples of the saints we are to learn that if we are sometimes overtaken by the devil and sin and fall, God will not cast us away for sin's sake. 2c. 13, 1199. Although the saints are not yet pure in all things, and often fall and sin out of weakness, this should not harm them, but be given and forgiven. 13, 1257. From the saints we should learn how God is gracious and merciful, and how, by nature, there is little difference between us and the apostles. 13, 1034. St. Paul shows us the right saints, namely those who are in need, who seem to be nothing less than saints 2c. 12, 348. Although God accepts the saints who still have sin in them, he does not accept them without great payment; Christ had to become a sacrifice 2c. 10, 1710. When one reads in the Scriptures about saints that they have been perfect, then understand it that they have been completely pure and without sin according to faith, but not according to the flesh. 9, 1192. The saints fight in the spirit against the flesh, not that they should not feel its lust at all, but that they should not accomplish the same. 9, 688. The saints know that what is left of sin in the flesh is not imputed to them, but forgiven through the forgiveness of sins 2c. 9, 688. There has never been any saint whom the flesh has not often provoked to impatience, anger 2c. in his life. 9, 696. The saints or the believers cannot accomplish what the spirit wants, because the spirit does not want.
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The spirit would like to be completely pure, but the flesh does not allow it. 9, 695. All the saints have had and felt the struggle of the flesh with the spirit, and we also feel the same. 9, 690. Although the saints feel that the flesh rages and rebels against the spirit, and that they sometimes fall into sin through weakness, they do not lose heart because of this. 2c. 9, 689. Because the saints die through the spirit of the flesh and crucify the flesh with its lusts and desires, sins do not harm them, nor do they condemn them. 9, 692. The sophists and the monks had such a conceit of the saints, as if they had been nothing but sticks and blocks, and completely without all emotions. 9, 698. Because we are born again, God's children and heirs, we become like St. Paul, St. Petro, Our Lady and all the saints in dignity and honor. 9, 967. No saint on earth can be completely perfect and pure. 9, 1029. When one reads in the Scriptures of saints that they have been perfect, understand it to mean that they have been without sin according to faith, but still the flesh has been there. 9, 1030. We have all the goods of God as abundantly as all the saints, for they also had to be born again like us, therefore they have no more than all Christians. 9, 967. When Jerome, Origen and Augustine speak of saints, they exalt them as if they were something better than other Christians. 9, 1030. In the papacy, we thought that the name saint only belonged to the saints in heaven, and on earth to the hermits and monks who performed strange works. 9, 700. Let us now learn from the Scriptures that all who believe in Christ are saints. 9, 700. The true saints are not those who hide themselves in nooks and caves, who weaken their bodies by fasting, 2c. but those who are baptized and believe in Christ. 9, 701. Since the saints are equipped by the word, faith and prayer, they do not obey the lusts of the flesh. 9, 716. The saints are holy, not by their works, but by God's works, which they receive through faith, such as: the word, the sacraments, Christ's suffering, death and victory 2c. 9, 699. All are saints who believe in Christ, as many as there are of them, whether they be men or women, servants or freemen. 9, 699. The right saints become saints through foreign holiness, namely of the Lord Christ, which is given to them through faith and becomes their own. 8, 828. The true saints of Christ must be good strong sinners, and remain such saints, who
not be ashamed to pray the Lord's Prayer. 8, 828. No one but Christ suffered for our sin. We must also not say to any saint: Petre, or Paule, I rely on your suffering. 8, 859. All saints must throw off their crowns and put on Christ, as the one who alone suffers the most shameful death on the cross for the sin of the world. 8, 860 f. Where the word is and bears fruit, so that one suffers what is to be suffered for its sake, there must certainly also be living saints. 8, 828. The virtues and deeds of the saints are also to be praised, but they are to be placed in the lowest place; but the head in the life of the saints is the word of God itself. 2, 417. The saints may do many things for which they are not to be punished, but which others are not to do. 2, 890. We must beware of both, that we neither excuse the infirmities and sins of the saints, nor interpret evil what they have done well and spoken rightly. 2, 836. God let the saints fall and err, so that we should know that knowledge, faith and love were imperfect in them. 2, 79. God does not want the examples of the saints to be followed everywhere. 3, 863. Augustine says: "Scripture praises the saints as highly as it wishes, but it always does so in the opinion that they are nevertheless sinners. 7, 747. The saints' sins are made known so that they may instruct us with their examples and show us the right middle ground between despair and presumption. 2, 1212. Sin still clings to the saints, against which grace fights very fiercely in them, and remains a dispute between the spirit and the flesh. 1, 1670. This belongs to our consolation, that even the saints are not always excused from sins, and have felt their irritations and lust. 1, 1326. To the saints, who often fall from weakness, their fall must also be for the good, for they are holy. 1, 1328. The saints are like Atlas, they bear the heavy wrath of God, and yet in such great misery they hold fast to the trust in God's grace and mercy. 1, 1289. The Scriptures indicate that the most distinguished saints have often sinned, but through God's mercy have been accepted again to grace. 1, 723. The Holy Spirit has considered the consolation necessary for the church, that even the very highest saints stumble and fall at times. 1, 629. God allows his saints to be weak and to fall, so that the world condemns them; but God forgives them such weakness and has mercy on them. 1, 633. God causes his saints to stumble and fall, so that when we are afflicted with sin-.
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Those who are hasty, hope in God's mercy and do not despair. 1, 634. The saints also received it from God beforehand, as the unworthy and sinners, that they have become holy; he also commanded me to seek this from him. 5, 1197. That there are still living saints on earth who believe and keep God's commandment is not by human power but by divine grace. 5, 1091. You must believe that you are a saint because you have received the same baptism, the same faith, the same Christ and in all things the same. 4, 888. Even though we are saved from death, the remnants of sin, sorrows, various sufferings and temptations remain in the saints. 5, 796. Also in the saints still remains the feeling of this blasphemy, that they often bear it with displeasure that all theirs is called unfit. 5, 527. The saints let themselves think that they would pray more diligently 2c. if they were without all sin. But that is not being a man, but God or an angel. 5, 527. God not only gives some saints the spirit and courage inwardly, but also showers them with riches outwardly. 3, 1061. The life of the saints and the word of God that they lead must be separated as far as heaven and earth. 3, 798. God lets his saints stumble and fall, so that they do not become proud or think that they have it of themselves. 3, 506. God has not taken the nature from the saints. 3, 605. God makes his saints fall low when he wants to lift them up. 3, 575. When God removes his hand from the great dear saints, they are also boys like us. 3, 561. The dear saints have done what they have done in the word of God. 3, 481. With the saints the straw and the stubble is consumed by the fire, and at last they have had to remain on the bare ground. 3, 490. God sometimes allows his saints to err, so that no one relies on them. 3, 401. God also lets his saints stumble and fall, so that we see that they also have flesh and blood. 3, 434. If one wants to separate the saints from us as far as heaven and earth, this is desecrating God's grace and speaking too close to Christ. 3, 434. The greatest saints, Abraham, Isaac, David, Peter, have also sinned; with them we can resist sin and the devil. 3, 435. In the saints God leaves the natural affects and movements. 3, 342. The saint in whom God is holy is none other than the one who denies himself holiness and ascribes it to God alone. 4, 1090. God is holy with the saints, even if they are sinful.
The only difference is that they do not persist in their sins, but through faith they again hold on to God's grace. 13, 1257. The saints do not soon abandon God's command when they are afflicted, but keep faith that God will help them out of their troubles. 1, 808. God gives luck to the counsel and suggestions of the saints, who often let themselves be looked at very foolishly, that they must win a beautiful outcome. 2, 274. So great is the hatred of the old serpent against the seed of the woman and the church of Christ, that he persecutes the memory of the saints even after their death. 2c. 14, 402. A hopeful saint, when he sins, does not come to the point of recognizing his sin or saying, "I have done wrong." 8, 120. All false saints presume to merit God's grace by their preceding works; but it is said, "You have not chosen me, but I have chosen you" 2c. 8, 561. The righteous saints live in the world and go about worldly business with whimsical prudence, are respectful, kind, wise, careful 2c. 1, 1638. One reads of many saints that they went to war under pagan princes, and were subject and obedient to them, and slew the enemies. 9, 1036. 1198. That the saints have shed blood and strangled many people, one finds many examples in the Scriptures. 3, 244. That so many saints are lying in the soup of hell in Rome, where there is no word of God, no one has been reformed. 3, 449. He who sees the works and grace of God in the saints of God and is moved by their contemplation to love God, worships them rightly. 3, 1173. There is no help in the dead saints, therefore one should not call upon them, fear them, nor trust in them. God has not said so either. 3, 1729. He who calls upon the saints despises God, for he does not consider God to be the one who could help, but the saints. 3, 1726. The worshippers of the saints sin twofold, first, that they seek their righteousness by works, and second, that they seek another comforter and take the glory from God. 4, 1378. One must not seek a way to God through the invocation of the saints or other services and works, but only through Christ. 4, 2002. The saints are not to be invoked by us. Our only refuge is in God, who is a Father from eternity. 6, 811. We should know and believe that the saints have died to us. But how they live to God is not our business; it is not revealed to us. 6, 810. The scholastic theologians dispute whether the saints see our misery;
780Saint , one. 781
but the Scripture saws that they sleep. 6, 810. We Germans have done the same as the Jews, have called upon the saints and have always invented one new saint and emergency helper after another. 7, 1934. Since Christ was considered to be a judge and cane master, they went and called upon Mariam and St. Nicholas and other saints and sought their intercession. 7, 2256. the saints are called upon to help in emergencies: St. George for protection in war, St. Sebastian against the pestilence 2c. because it is believed that they should give such. 8, 364. By invoking the saints as mediators and intercessors, the honor due to Christ alone is given to the saints, which is not to be suffered in any way. 9, 1122. We should not place our comfort in any saints, but in Christ alone, through whose merit we and all the saints will be saved. 11, 1454. There is nothing more harmful in the world than when one sets the work of the saints, without God's command, as an example, commandment, doctrine and article. 18, 880. The papists have made vain gods out of the saints, and put the mother Mary in Christ's place and invented Christ as judge 2c. 16, 1656 f. What has been taught so far about the invocation of the saints, as if they were our mediators and intercessors, is false and fictitious, for one finds no reason for it in the Scriptures. 9, 1122. One earns more by giving one florin to the poor than one hundred to the dead saints. 11, 2367. The Scripture does not speak much of dead saints, but of those who live on earth. 9, 1150. The Scriptures commonly speak of the saints who live on earth, who believe in God, and through the same faith have God's grace and Spirit, from which they are called holy. 5, 16. All Scripture, when it calls saints, does not speak of dead saints who are in heaven, but of living saints. 8, 828. The saints who are taken from this life are not commanded to honor you, but those who are here, the living Christians on earth, who are the right saints. 11, 2366. Whatever you want to do to the saints, you should turn away from the dead and put on the living saints, that is, on your neighbors. 11, 2386. One should place one's confidence in Christ alone, then the confidence of all the saints will fall away and be forgotten. 11, 2261. The life of no saint is so good that we should build our conscience on it. 11, 2260. It is not to be built on the saints' deeds, examples and words, but only on God's word. 19, 707. The papists are so foolish that they take the words and works of the saints as a certain, untrustworthy rule of faith.
and accept. 19, 1071 The devil has used dead bones, clothes and utensils for the saints' bones and utensils and has established pilgrimages to them. 16, 1661. The bones of the saints are sacred, but to use them for foolish works and blasphemy and to despise one's neighbor is an unchristian trade. 11, 2376 f. One does no honor to the saints if one locks their legs in a golden coffin and keeps them there. 9, 1319. Our Lord God and right doctrine do not make a glittering saint, but the devil and the doctrine of men make vain glittering saints. 13, 1690. Reason and wisdom do not praise a saint so highly for the sake of the word as for the sake of the works, looking only at the works and miraculous signs. 11, 2270. Every saint also needs to put on Christ, and does not have that to give to another to put on. 12, 267. The papists have said: The saints have not earned for themselves alone, but have done and suffered so much that they do not need it for themselves 2c. 12, 547. The puffed-up saints bring with them a sack full of prayers and alms and trust in their own righteousness. 9, 1411. The devil's saints make themselves think that God is indebted to them and that they owe nothing to anyone. 13, 850. If one asks the papists where it is written that the saints are intercessors, they point us to their holy church, which they themselves are, whom the Holy Spirit does not let err 2c. 15, 2339. Where the papists find the word "saints", they would like to base the honor and intercession of the saints on it, just as they confirm purgatory, where they catch the word "fire" 2c. 15, 2338. 15, 2338. It is not proper to do anything in divine service without God's command, therefore it is neither advisable nor to suffer that one invokes the deceased saints for intercession. 19, 983. We know that God has not commanded by any word to call upon either angels or saints for intercession, nor do we have an example of this in Scripture. 19, 982. The saints have been made gods that we should call upon, and special power has been given to each: one over fire, this over water, over pestilence. 2c. 19, 982. How many kinds of help in bodily things one has received from the saints. 21a, 85. Luther does not declare the invocation of the saints (to Spalatin) to be superstition per se, but only if it is done for the sake of bodily goods. 21a, 84 ff. Luther admonishes John Lang to abolish the worship of the saints by calm instruction, not by violent condemnation. 21a, 418. Cochläus said: that the saints in the Old Testament are still
782Saint , one - holiness. 783
The reason for this would be that the saints were not yet in heaven, but in the outer castle of hell. 16, 1657. For the sake of trusting in the merit and intercession of the saints and their own work, there has been neither measure nor end in the papacy of divine service. 13, 993. We do well to purify the sayings and deeds of the saints first from lies, then to divide the word rightly and to test it by the rule or similarity of faith. 14, 410: Preaching the legends of the saints is dangerous. 3, 350: Whoever wants to follow the saints must take the faith in which they walked, not be guided by their works. 3, 182: We should follow the faith of the saints, not their works. 3, 350. One should keep this rule, that one does not take the works of the saints as examples to follow. 1, 1232. God wants us to look at His word and not to follow the examples of the saints, except where they follow the word of God. 11, 311. The people should be provoked to faith and good works by the examples of the saints. 10, 1666. The saints are righteously honored by us when we know that they are presented to us as a mirror of divine grace and mercy. 10, 1666. We honor the saints, St. Peter and Paul, when we accept and listen to their teaching, which they spoke through the Holy Spirit. 9, 1319. God acts wonderfully with his saints, against all human wisdom and reason, so that Christians learn to cling to invisible things 2c. 22, 84. God leads his saints so miraculously that that which holds the greatest misfortune must bring the highest welfare. 4, 244. The pope often makes a saint of whom he knows nothing at all who he has been. 18, 1524. Whenever a saint's finger or skull could be found, altars and chapels were immediately erected in the papacy. 3, 449. The saints who are exalted canonized by the pope are commonly vain papal saints, not Christian saints. 15, 2324. We have also served invented saints, namely Catharina, Barbara, Margaretha, Ursula, likewise Christophorus, George, Rochius and many other idols. 14, 371 f. The pope has helped us to consider as saints only those who are dead and will be raised, and have earned it by works. 12, 348. How often will the devil be exalted for a saint, and we consider those as saints who belong to helll 12, 348. Through the exaltation of the saints, people's confidence turns away from God's grace and Christ and falls on the merits and intercession of the saints. 15, 2324.
In our time, some saints, such as St. Anne and St. Joachim, are not more than thirty years old since they came into being. 7, 1934. St. George and St. Barbara may never have lived; of other saints that the pope has raised, as St. Francis, St. Dominic, no one knows for sure who they are. 7, 1689. The monks say of St. Augustine and other saints that they were quite perfect. 2, 79. No one blasphemes the saints of God more (in the papacy) than the one whose patron saint he is, and most of all on his feast days. 3, 1176. The more fables there are in their legends, or profit and benefit, the more honor the saints have in the church of the pope. 3, 1166. Luther's teaching of the saints to the church at Erfurt. 19, 962 ff.
Exaltation of saints. The elevation of saints does not seek God's glory and the betterment of Christians, but money and fame. 10, 325.
Saints' feasts. All saint's feasts should be from, or where a good Christian legend would be, introduced on the Sunday after the Gospel as an example. 10, 225. The saints' feasts in the papacy were Saturnalia and Bacchanalia, which were continued until the next day with drinking and games. 3, 1175.
Holiness. Holiness means to be pious and holy for the sake of the outward life, and to keep a good conscience, not to indulge in sin and the flesh 2c. 13, 1149. 13, 1149. Christians should serve their Father in heaven in holiness throughout their lives. 13, 1150. We cannot perform holiness perfectly: the flesh is too strong, the evil spirit is too clinging, and the Holy Spirit is still very weak in us. 13, 1150. What is still lacking in holiness is made up for by faith and forgiveness of sins. 13, 1150. Red spirits and monastic saints place their holiness and purity solely on peculiar ways and self-chosen works. 12, 916. The righteousness and holiness of the red spirits and monkish saints is not true nor righteous, but vain hypocrisy and lies. 12, 916. Our holiness is not in a gray skirt, in a black or white cap, but in a clear conscience, that I know that Christ is my blessedness. 11, 2288. All men's holiness is nothing compared to a drop of the blood that Christ gave and shed for us, let alone all that he did and suffered. 11, 1105. Neither the holiness of Moses nor the holiness of all men can redeem from death or give life; so much so that it all depends on
784Sanctity - Sanctuary. 785
the one reward of God. 11, 11-05. Holiness is not to be monks, nuns and priests, to wear plates and robes; it is a spiritual word, that we are holy before God from the inside of our hearts. 9, 963. Although many weaknesses and aversions are still seen in most believers, this does not hinder their holiness, if only they do not sin out of malice 2c. 9, 699 f. That many infirmities, weaknesses and aversions are still seen in the believers does not harm their holiness, but so far as they do not sin out of malice 2c. 22, 460. Righteous holiness belongs to purity of the flesh, so that the one who is righteous in spirit through faith also lives purely in the flesh through chastity. 8, 1654. If you really want to know what righteous holiness is, so that you can distinguish it from all others, then only look at the word 2c. 8, 819. 8, 819. The word is the right touchstone, yes, it is itself the only thing that makes right and true holiness. 8, 819. Where the word is in the heart, it does not suffer one another that one should seek holiness through one's own work or life and rely on it. 8, 821. The best works become unholy and condemnable when the delusion of holiness is attached to them, to the shame and blasphemy of the blood and death of Christ. 8, 827. Where faith is right, that all Christ's holiness is valid before God and is our sanctification, this also makes all our life and works holy. 8, 827. There are two kinds of holiness; one is for the sake of the word, which is holiness itself; the other is a holiness of works, which does what pleases God. 2, 391. Temporal holiness does not remain eternal; but the faith that grasps God's word is an eternal thing, because it grasps Christ who does not die. 3, 280. There is no better counsel against one's own holiness than for each one to reach into his bosom, where he will find a register that will tell of something else. 3, 1838. When one rejects one's own holiness, people do not want to do good works. 3, 1833. The idol of one's own holiness wants to be with the very best, and because he is the most beautiful, he also seeks the most beautiful church. 3, 1828. The preaching against the idol of one's own holiness is not very necessary for the common crowd, because they do not seek great holiness, but stick to their idol Mammon 2c. 3, 1828. It is a great sermon about the first commandment, especially in this part, that a man should come to the point of not presuming holiness in works before God. 3, 1828. When the idol of one's own holiness has been overcome in one piece, so that God's grace retains the glory, then comes
Yet he does it again and again. 3, 1828. One of the pious fathers in the desert said that he was reminded of the abhorrence of his own holiness like an onion, which, if one skin is peeled off, always has another skin underneath. 3, 1828. Where one's own holiness reigns, it cannot be weakened or dampened by any human art or power. 3, 1827: Out of the presumption of one's own holiness, all spiritual orders were established, all churches and services erected, all wills and spiritual devices founded. 3, 1833. The world admires the sanctity of Benedictus, Gregory, Bernard, Franciscus, 2c. because it hears that they have done glorious and extraordinary works in reputation. 9, 700. The pope wants to have a special holiness: Casel, plates, caps, clothes, food, fasting, days, monasticism, nunnery, masses, saintly service 2c. 16, 2273. The adversaries push the holiness of the works with cunning, so that they may obscure the holiness of the word or faith with it. 2, 415.
Holy Day. Among the Christians in the New Testament, all days are saints' day, and all days are free. 3, 1084.
Sanctity. This is the true sanctuary, because I hear the Lord himself speaking to me through the holy apostle Paul, and believe him who has heard the Lord alive. 12, 1148. This is the true sanctuary, that we have not only Paul in his epistles, but also the prophets and apostles, yes, the Lord Christ Himself in the Scriptures. 12, 1147. I praise the sanctity of the word of God, but I cannot stand a skirt, body, leg, bones 2c. of a saint, for they are of no use to us. 12, 1150. Sanctity is nothing else than a seduction of the faithful, therefore always under the earth; Vigilantius also wrote about this. 11, 2376. Do not turn away from the papist sanctuary, for there are as many bones of the pale as of the legs of the saints, and as many of the wood of the gallows as of the holy cross. 16, 2290. In the papacy, there was much running and walling to dead wooden and stone idols, to Mary's and the saints' images, item to the graves and dead men's legs, which they called sanctuary. 12, 817 f. The sanctuary was public deception, invented by boys, and yet pope and bishops confirmed it and gave indulgences for it. 12, 818. In the poor man, in whom God's word lives, there is living sanctuary; he is abandoned and lied to and gilded over a dead man's leg. 11, 2377. Before the gospel came to light again, Joseph's pants and St. Francis' undergarment were designated as sanctuary in Wittenberg. 22, 884.
786Sanctification - Henry VIII 787
People have gone to St. Jacob 2c. to Rome, to Jerusalem, to Aachen to see the sanctuary, but no one wants to go to the right sanctuary. 3, 1097. Whoever wants to find the right sanctuary, be he father or child, should stay at home and not go on pilgrimages. 3, 1098.
Sanctification. Christ is made unto us of God unto sanctification, not only by sanctifying himself for us, and giving himself for a sacrifice, but by giving us his Holy Spirit 2c. 13, 525.
Home. That a Christian may know his true home or fatherland is through faith in Christ, through whom we have become God's children and heirs of eternal life. 12, 571.
secretly. God could not be feared if he did not think secret things about us, then neither faith nor hope nor love would have a place. 4, 475.
Visitation. Visitation means in Hebrew language, when God comes to us and knocks, bringing with him all his divine goods. 12, 1422. God considers it the greatest sin, which he can least tolerate and suffer, that his people did not recognize the time of his visitation. 13, 2287.
Henry IV, Emperor. The pope so incited the son of Emperor Henry IV against his father that, as an obedient child of the Roman Church, he shamefully deprived him of his kingdom and life. 19, 1157.
Henry VIII. The Protestant envoys' letter to King Henry VIII of England, in which they defend the articles rejected by the king and his bishops. 17, 209 ff. Henry VIII of England asks the Elector of Saxony to send Philipp Melanchthon and other scholars to him. 17, 252 The Elector of Saxony and the Landgrave of Hesse write to King Henry VIII about an Anabaptist who had been found with writings of the Anabaptists in England. 17, 253 Melanchthon advises King Henry VIII of England to make further improvements in religious matters. 17, 255 ff. The King of England, Henry VIII, is not a weak man who wants to learn, but he acts against his conscience. 17, 266. King Henry VIII condemns our doctrine more harshly than the pope, who has never said that priestly marriage is against divine law, that God's command is to tell sins in confession 2c. 17, 266. Luther strongly objects to a divorce of King Henry VIII of England. 17, 202 ff. King Henry VIII of England used our teaching to his advantage for a while, but now he persecutes it.
17, 266. King Henry VIII does not seek God's honor, but wants to do and make what he desires, as he spoke to the Vice Chancellor Burkhardt 2c. 17, 267. Luther advises the Elector of Saxony not to get further involved with King Henry VIII in England. 17, 269 f. King Henry VIII should be pope, as he is in England. 17, 270 Melanchthon writes to King Henry VIII about the edict that went against the doctrine we profess, and assumes that the bishops wrote the articles. 17, 271. Melanchthon asks King Henry VIII to mitigate and change the order of the bishops the edict. 17, 281. King Henry VIII's letter to Emperor Carl V, in which he seeks to persuade him to eradicate the Lutheran heresy and to destroy Luther together with his books. 19, 128 King Henry VIII's letter to the Elector Palatine, Louis the Peaceable, which contains complaints against Luther. 19, 130 King Henry VIII's writing against Luther's book "von der babylonischen Gefangenschaft" ("Of the Babylonian Captivity"), in which he wanted to assert the seven sacraments. 19, 134ff. Luther's reply, in German, to King Henry of England's book. 19, 238 ff. Luther confirms the title and indulgence given in Rome to King Henry VIII of England, that he should be called patron of the church, and that indulgences should be given to those who read his book. 19, 240. The Papist Church, which despairs of God and denies Christ, shall have such a patron as Henry VIII of England. 19, 240. King Henry VIII should be ashamed of the impudent lie that he blames Luther for having taught the faith in such a way that good works should be nothing. 19, 242. Luther's answer to King Henry VIII's accusation that he had written against himself. 19, 246 f. Why Luther says before all the world that King Henry VIII is a liar and an unbending man. 19, 246 f. King Henry thinks it is an article of faith when he imposes a saying of the fathers. 19, 252. No one has ever written more foolishly against Luther than King Henry VIII, without it being a little adorned with Latin. 19, 259. King Henry, the liar, says that he has heard the promise in the Lord's Supper to excess, and writes afterwards that there is no promise in the Lord's Supper. 19, 268. King Henry VIII thinks that faith may exist with sins, as committing adultery and killing, therefore they must turn the destruction of sins away from faith and give it to works. 19, 276. Why Luther did not spare Royal Majesty in Henry VIII of England and attacked him harshly.
788Heinrich VIII - Heirath. 78S
I have groped. 19, 279. In his entire book, Henry VIII does nothing other than always insist on human statutes and interpretations of the fathers and long-standing customs. 19, 285. King Henry VIII lies against Luther: he is contrary to himself, and claims that Luther taught the faith in such a way that he wanted one not to do good works and one to be allowed to do evil. 19, 290. Against the threats of King Henry VIII, Luther says: "They may, if they have the heart, burn me; with the ashes I will pursue and hunt down this abominable rabble after death. 19, 294. Luther obviously states that the king of England, Henry, is lying completely, and with his lies he is much more a frivolous buffoon than a king. 19, 295. Luther believes that the book of King Henry VIII was written so that the world would not think that Luther was falsely belittling the stupidity and ignorance of the Sophists. 19, 297. In order to show his Thomistic head and his rabble-rousing manner completely, King Henry VIII races in his whole book with blasphemies, lies and vituperations against Luther, without proving anything of it. 19, 298. The highest and some force of wisdom in the royal booklet of Henry VIII is not a passage of Scripture, not a valid reason, but the Thomistic way of disputing. 19, 299. King Henry VIII wants to impose his sacraments of confirmation, marriage, ordination, last rites, and mixing of water with wine 2c. as articles of faith. 19, 301. Henry VIII defends indulgences thus: If indulgences are frauds, then not only the previous popes, but also Leo X himself, whom Luther praises admirably, must be frauds. 19, 307. The papacy proves Henry VIII thus: It must be so, because I have heard that India also submits to the pope, as does Greece. 19, 308 In matters of the Holy Communion, King Henry VIII is sometimes bold, sometimes elusive, sometimes he dissembles, sometimes he falsifies, sometimes he twists; about everything he speaks and remains silent as he pleases. 19, 309. The defender of Henry VIII, so silent in necessary matters, is very tongue-tied in his antics. 19, 312. That is not to write the reason and cause of the sacraments, if I jump over and despise the opponent's reasons, as the unrhymed Thomist, Henry VIII, does. 19, 325. Henry VIII obviously spreads the avarice and deceit of the priests, and holds them up to us as reasons for his great faith. 19, 329. King Henry VIII writes that there is no promise in the whole of Christ's Supper, with which he not only contradicts himself, but also impudently contradicts the
Supper lies. 19, 334. Henry VIII dares to claim that the priests do not only what Christ did in the Lord's Supper, but also what he did on the cross. 19, 334. The booklet of King Henry VIII, as it has the best Latin among almost all those written against Luther, is certainly the silliest and most foolish. 19, 346. Through the indulgence, both Henry VIII and his book have received the right worthy reward, because like the indulgence, so is the church, so the defendant, so the book. 19, 346. The whole book of Henry VIII is based on man's word and custom of ancient times, but not on God's word or custom of the Spirit. 19, 348. King Henry VIII's letter to Prince Frederick, his brother John, and George, Dukes of Saxony, against Luther. 19, 353. Luther's letter to King Henry VIII of England. 19, 378 ff. It moved Luther to write to King Henry VIII that he had been told that he had begun to be well disposed toward the Gospel. 19, 380. Henry VIII, King of England, response to Luther's letter. 19, 382. Henry VIII writes to Luther: "Much greater and more credible witnesses know, than your credible witnesses are, that the book is mine. 19, 385. Luther feels compelled to answer King Henry VIII of England. 15, 2571 f.
Heinz, M. Paul. Luther asks Leonhard Beier to help Paul Heinz, former schoolmaster in Guben, to get his outstanding earned money. 21a, 1212. Luther admonishes the Elector not to be too merciful against M. Paul Heinz, who had arranged a fictitious funeral with his stepchild. 21b, 2178 f. The Elector informs Luther that in the matter of M. Paul Heinz he must leave it at the verdict of the university (expulsion from the university and banishment from the country), because he had approved this verdict. 21b, 2183. About M. Paul Heinz, who had organized a fictitious funeral for his stepson in Wittenberg. 22, 374.
Heinz, Wolf. Wolf Heinz (organist in Halle) and all pious Christian musicians should let their organs 2c. sing and play with joy in praise of the Father of all graces. 9, 1795.
Marriage. To enter into a marriage, the authority and consent of the parents is necessary. 2, 365. After the betrothal, the marriage need not be postponed for long. At Melanchthon's betrothal, even respected people miserably married his bride in a lying way.
79Marriage - Henning, D. 791
cl. 22, 1142 f. Luther gives his advice on an intended marriage. 21a, 618 f.
marry. Luther gives advice to a good friend on how to marry. 21 d, 3217 f. Good advice on marriage to an unnamed person. 211a, 3218. Luther told a father who did not want his daughter to marry: "There are many maids here, so you may rent one; and Luther gave them together in the name of God. 22, 1181.
Hero. "Hero" means a strong man who has proven his strength by deed. 13, 1050. Heroes must be driven by a very special confidence if they want to accomplish something great and memorable. 19, 1479. The Lord is also called a hero, that is, a warrior. We Germans call it a giant who is skillful and strong for battle. 13, 2625. The name hero refers to the Lord Christ, and teaches how he would increase and spread his kingdom, attacking his enemies and pushing them into a heap. 13, 2626. Since the devil had strangled Christ on the cross, he rose again from the dead on the third day and reigned over the devil as eternal God and true man; therefore he is called Hero. 13, 1051. Christ, the greatest and most powerful hero, has the most ferocious enemies against him, the devils, heretics, evil men, tyrants and persecutors and the great armies of our vices. 6, 213. Christ, the hero, fights and fights and brings the people whimsically under himself with the holy gospel; this is his sword, so that he crushes all wisdom, wisdom 2c. 11, 2004 The infant Jesus is called a hero because he has defeated the evil enemy so often and so thickly, and has kept the field against him. 13, 1051. The hero Jesus Christ defeated everything among Jews and Gentiles by the miraculous power of his word in the apostles. 13, 2627. We also serve the hero Christ, that he may win many through us and that his kingdom may become great. 11, 2005. Heroes are not one man. It is not called One Man, but One Man. God's. 22, 1450. Great men and heroes are special gifts of God, which he gives and receives, who, driven by God to great deeds, accomplish their course and work. 22, 1449.
Held, Georg. Luther instructs Georg Held (rather "Funk"), *) who still had much attachment to the papacy, to seek right knowledge in prayer with God. 216, 1806 f.
help. It is the Lord alone who can help and bless; even if all misfortune were to come together, he is still the Lord who can help.
*) See supplement vol. 21b, Z482.
can save. 4, 334. God helps through his angels, princes, lords, parents, preachers, Christians, 2c. but above all through Christ. 3, 1731. God wants to help from all causes, even from death, but only that one may be comforted by it and rely on it without doubt. 3, 1804. Man's foolishness is that he does not remain silent to God's counsel, but desires to be helped at the time and in the way he chooses. 4, 322 f. No one can help himself from the malicious heart that is so deeply implanted in man's nature. 11, 1339.
Helper. He who has everything in his power is my counselor, comforter, shoemaker and helper; therefore I fear no evil. 5, 280.
Helmstädt. Luther and the other theologians plead with the Elector and the Landgrave for the city of Helmstädt, which was threatened with severe punishment by the victorious princes. 21b, 3152 ff. Luther and the other theologians ask again for the city of Helmstädt. 21b, 3162 f.
Helprich. The old Saxons used a name, Helprich or Hilprich, which is like the name of Jesus, which we would now say Hülfreich, that is, who can or should help. 20, 1978.
Helt. Luther gave half of the money given to him to Prior Helt. 15, 2507.
Helvidius. Helvidius pretended that the mother of Christ was not a virgin, as if Christ had been born in original sin. 22, 283. Helvidius, the fool, wanted to give Mary more sons after Christ, as if she had had more sons after the first son. 20, 2098.
Hemath. Hemath is Antioch. 1, 677.
Hemmerlin. God still had His own in the papacy when Johann Hus, Doctor Hemmerlin, and the others taught the divine word against the papacy. 7, 1157 f.
Executioner. The executioner must force those who do not let themselves be pulled by their parents. 3, 194. The executioner is also a merciful preacher, because bad boys would ruin themselves and others with them, if one did not show mercy to them and defend them with the sword. 13, 892. In the papacy, the executioner had to atone, to ask the condemned beforehand what he would do to him, as if he sinned who executed the punishment on a guilty person. 22, 1218.
Henneberg. How an alleged Count of Henneberg became Rector of the University of Erfurt; but he was a silk embroiderer. 17, 108.
Henning, D. The jurist D. Henning disputes victoriously with an eloquent and sharp opponent, beating him with short words. 1, 1178.
792Henoch - Herford. 793
Enoch. Enoch is great because of his profession and preaching ministry, then because God made him an example to strengthen the faith in a future life. 1, 419. Moses does not say of Enoch that he was not a sinner, but in him God wanted to show that God wants to give us eternal life after this life. 1, 405. Although Enoch is also a sinner, he leaves this life in such a way that God gives him another and eternal life, because he lives with God and God takes him to Himself. 1, 421. God has not only promised life to the first world, but also with the: He also proved immortality with the example of Enoch. 1, 405. In Enoch, God shows that the human race is condemned to death because of sin, but that we nevertheless have the hope of life and immortality. 1, 405. Only of Enoch it is written that he did not die, but was taken away. 3, 132. Enoch and Elijah are taken away. 3, 133. Enoch was taken away to strengthen the faith of the fathers that there is life after this life. 3, 133. Enoch is taken away for the comfort of those who believe in Christ. 3, 133. In Enoch's taking away the resurrection from the dead is indicated and this mortal life and the immortal life are separated. 3, 133. Enoch is not stolen away secretly, but taken away visibly before their eyes. 3, 133. Enoch did not die, but was taken up into immortality by the Lord Himself, so that we might believe in the seed of the woman, the Lord Christ. 1, 403. Such histories as Enoch's are written in the holy scriptures out of divine counsel and will, and are written to the saints and believers. 1, 427. Enoch must have been a high man in the Christian faith. 3, 133. Enoch was especially pleasing to God. 3, 133. . Enoch was a husband who had sons, daughters, servants, fields and cattle. 1, 428. The history of Enoch is an excellent history, by which God wanted to give the first world the hope of a better life after this one. 1, 426. Moses wanted to show the history of Enoch as a special one for the first world; for what could be more excellent than that a sinful man overcomes death in such a way that he does not die? 1, 425. Enoch may have fallen asleep on a green lawn in prayer and ascended to God in sleep without pain and death. 1, 425. Enoch was taken up from this natural life to a better and spiritual one without all fear and woe. 1, 425. Enoch begins eternal life after Abel, and is also transferred to the body after the serpent and the angels.
death are overcome through the seed. 14, 532.
descend. God descends, but not bodily or personally, for he is everywhere; but he lets it be known that he begins to discover, punish and remit sin. 1, 701.
Descent. The coming down is that God's Son gave himself into our poor flesh, became man and was born of the Virgin Mary, also lowering himself into death 2c. 7, 1907.
shelter. The Son of God with his angels lodges with us as often as we take in exiled brothers who are in misery and need for the sake of faith. 1, 1158.
Hercules. The pagans' prophets do not want to give any king the honor of having remained unconvinced by the smooth tongue, since they paint Hercules in such a way that he had to spin. 5, 866.
Herford. Luther asks the council of Herford not to force the sisters and those in the Brpderhaus to give up their status and clothing. 21a, 1725 f. Luther reports to Jakob Montanas and Gerhard Wilskamp that he has written to the council of Herford in their matter. 21a, 1726 f. Luther warns the "nine men" in Herford not to urge the brothers by force or violence that they should leave their community and go to the city. 21a, 1741 f. Luther sends a copy of his letter to the "nine men" in Herford to Gerhard Wilskamp and his fellow brothers. 21a, 1742 f. Luther sends back a gift from the brothers in Herford, so that he does not give godless people the opportunity to talk and revile. 21a, 1743. Luther indicates to the Aebtissin at Herford that he has written to the brothers, and that the city should not interfere with foreign authorities. 21a, 1744. Luther expresses his joy to Gerhard Wilskamp that the peace in Herford is restored. 21a, 1788: Luther and Melanchthon answer the Aebtissin zu Herford, Anna von Limburg, to her complaint about encroachments on her rights. 21b, 1881 f. Luther sends back to the Aebtissin zu Herford, Anna von Limburg, 11 florins, which she had sent him. 21b, 1882 Luther informs the council of Herford that it is his will that the brothers and sisters in Herford be left in peace and that no unjust claims be made against them. 21b, 1926 f. Luther informs Gerhard Wilskamp that he has written about the matter of the Bruderhaus to the council of Herford. 21b, 1927 f. Luther's testimony about the "Apologie des Fraterlebens zu Herford", in which he confesses that he finds nothing unchristian in this booklet. 21b,
794Herman - Herod Antipas. 795
3469 The abbess of Herford, Anna von Limburg, reports to Luther that envoys from Herford have been sent to Luther to counteract the Fratres, whose books he had approved. 21b, 3473. Gerhard Wilskamp thanks Luther and Melanchthon for the favorable testimony given to the Apology of the Brethren in Herford, and asks that they not be moved against them by the sent ones. 21b, 3474. Wilskamp asks Luther and Melanchthon to give a clear explanation of some words in their letter to the nine men in Herford, because of which they are strongly attacked. 21b, 3488 f. 3490. Gerhard Wilskamp thanks Luthern and Melanchthon for the explanation of the words that are contested by those in Herford. 21b, 3491.
Herman. "Herman", who defeated the legions of Augustus, is erroneously called Arminius by the Welsh. Herman is a man of the army or leader in war. 14, 726.
Hermann, Nic. Luther advises Nie. Hermann on his question whether he should leave Jáchymov because of a vexatious trade, that he must stay there. 21a, 657 f.
Hermon. The mountain that Moses calls Hermon is called Sirion by the Sidonians and Senir by the Amorites. 9, 569.
Herod. Christ had to be present when no king from the tribe of Judah ruled over the Jews. This happened when Herod, who was not of the Jews but of Edom, became king. 11, 295 f. Herod was not of the blood of the Jews, but a foreigner, and the Romans had made him king over the Jews. 11, 2106. Herod was even a stranger, set by the Romans to be king over the Jews; at that time Messiah was to be born. 12, 1224. Herod forced the Jews to have him as king; this was a sign that the time was fulfilled for Christ to come. 11, 2106. Herod, a son of Antipater the Judean, had a great reputation under Julius Caesar, was held in great honor, and plagued the kingdom of Israel. 2, 323. Herod, the cursed fox, is not worthy to be compared with Darius, the very good king. 7, 230 f. Herod was an Epicurean sow who, like the Sadducees, cared nothing for the future life with God. 7, 278. Herod seeks the Scriptures only because he killed Christ. 11, 350. Herod searches and listens to the Scriptures and Christ with great diligence, but only to destroy and destroy everything. 11, 322. Herod diligently searches the Scriptures as if he wanted to know the truth, and yet he is not.
His opinion that not the scripture but his will and sense shall be accomplished. 11, 349 f. The reason that Herod was afraid when the wise men asked about the new king is that he feared for his kingdom because he was a stranger 2c. 11, 307. Herod thought that the newborn child must be the Christ, since the people had waited so long for it. 11, 2107. Herod was used to murder for thirty years and during this time he had strangled many Jews who did not want him to be king because he was a stranger. 13, 2639. Herod killed many Jews because he was always afraid that someone would attack the kingdom; therefore he also killed his three sons and his own wife. 12, 1804 f. The emperor Augustus said: he would rather be a sow of Herod than his son, because Herod killed his wife, sister and children like cattle. 12, 1119. Since Herod had his two sons and their mother executed, Emperor Augustus said: he would rather be Herodis sow than his son. 13, 2639 f. Herod muffled the cry that Messiah was born, strangled all the young children around Bethlehem, also his own son, because he was from the Jewish mother. 20, 1954 Herod soon put an end to the innocent children, but God put such a horrible disease on him that no one could stay around him. 13, 1081. Herod serves the innocent children of Bethlehem with his bloodthirst and murder, because they have been moved from his kingdom to heaven. 13, 2642. The hypocrites of our time also do like Herod, they murder the innocent and yet pretend that they have to do it 2c. 13, 2730. When Herod became king by force of the Romans in Judah and Israel, the Jews saw that the scepter of Judah would be taken away by force, and they fought hard against it. 20, 1954. Herod, the chief priests and scribes were worried: if this child should reign, they would have to become beggars; likewise the pope, cardinals, bishops, monks, priests. 13, 1089.
Herod Antipas. Herod also knew very well that the accusation against Jesus was a lie, because they had great respect for the rebels. 13, 1797. If God has kept his word from David until the prison of Babylon and until Herod's time, he has also kept it from then on, after Herod's time, always for and for. 20, 1928. The emperor Tiberius deposed Herod Antipas, the murderer of John, and sent him to the misery in France to Lyon; there he died miserable. 13, 1166. The murder of John the Baptist was well paid for by Herod; he died miserably.
796HErr - Hertwig. . 797
exterminated together with the Jews, root and stem. 13, 2731.
Lord. Where the name HErr is written, it means God in his divine nature and majesty, and is said of the true God. 6, 870. Luther had the word LORD printed everywhere in the Bible in large letters, because it is the name that only belongs to the eternal, one, true God. 12, 049. The Lord in the whole 60th chapter of Isaiah is Christ, who suffers and has help from the Lord. 3, 1956. We have such a Lord, who keeps us and guards us, so that no harm will come to us. 3, 905. We have a Lord who is so mighty that all things come into being by His speaking, and yet we are so fainthearted. 5, 750. All things that are not the Lord shall yield to this king, and all things shall obey this reigning Lord, Christ. 5, 447. The Lord gave Moses, he gave the blood of Abraham, the law 2c.; but what is that against the fact that he finally gave himself? 5, 447. "To call Christ a Lord" is to profess to be His servant, and to seek His glory alone, as one sent by Him, or having His word and command. 12, 823. We are the Lord's, and it is our highest comfort and joy that we have Him for our Lord, to whom the Father has given all authority in heaven and on earth and everything into His hand. 9, 1844.
Lord, one. Adam in paradise is also made lord over God's creatures and works**,** but not everything is put under his feet. 5, 233 f. Where you are not lord, let each one go, do and make as he pleases, otherwise you will gain nothing but disfavor, wasted effort and worry. 22, 1960 Lords should not order others to do their great things and dealings and trust everyone, but take care of the dealings themselves. 13, 794.
Glory. This is the unspeakable glory, given to us in Christ, that the Father embraces us with such love, so that he has loved his one and only Son from eternity to eternity. 8, 837. All those who believe in Christ and confess him are full of suffering, but they are also sure that in his time they will be raised to glory with him. 9, 1273. Christ is called the glory of God and the praise of God. 4, 614. The glory of God is our justification, which is not in the running of men, but in the mercy of God. 4, 1071. To the eternal, true, living God alone belongs the glory, praise and honor in heaven and on earth. 3, 1855. To Him, says Moses, give the glory, who creates and works all things, from whom
all gifts flee here. 3, 1855. The glory is not of man, but all majesty, power and authority is God's alone. 3, 1856. The glory of the Lord is the victory of Christ, through which He became Lord over all, over the devil, sin, death and the world. 6, 303. The kingdom of glory is that in which God will reign through Himself, no longer through mankind, awakening faith. 8, 1375. Description of the glory in eternal life. 8, 1187 ff. God presented Himself both to the Jews and to us, not in His glory, but as one weak and in feeble form. 6, 247.
Dominion. With worldly kings it has the order from God that their rule must carry them; but Christ carries his rule. 13, 1048. Worldly rule is indeed ordered and confirmed by God, but it should not apply further than to this earthly, bodily regiment and life. 12, 700 f. Before God, worldly rule should lay down its crown, let go of its power and authority, justice and wisdom, and say: God be merciful to me, a sinner. 12, 701. We retain only the mere name and title of dominion over the creature, but in the work we have lost it almost completely. 1, 82. There is no more displeasing to the faith in the Lordship of Christ than the abundance of the ungodly in the things that were once given to man. 4, 667. Although it seems as if the reign of Christ should be nothing, due to the raging of tyrants, red spirits and false Christians, there has always remained a people that honors the name of Christ 2c. 3, 1971.
Ruler. The Father has set the Son as ruler; but there are not three kinds of rulership or three rulers, but One ruler and One rulership. 3, 1891. The man whom God sets as ruler must be right God, because he possesses God's kingdom, and therefore is equal to God in the one rulership. 3, 1892.
Hersfeld. Luther was forced to preach at Hersfeld, although he claimed that this would be considered a breach of the escort. 15, 2512. The abbot at Hersfeld, Crato Miles of Hungen, received Luther with great kindness. 15, 2512. The pastor at Hersfeld Heinrich Fuchs has also married, so that those at Wittenberg do not have a newly married provost alone. 15, 2546.
Hertwig. Jonas and Luther ask the Elector for the pastor Christian Hertwig, that he should give him a piece of land, which belonged to the monastery Herzberg. 21a, 1705 f.
798Heart - heartbreak. 799
Heart. God has the hearts and minds of all our enemies in his hand. 3, 648. Let no man put his heart, confidence or trust in anything but God and His word. 3, 1793. He who loves God rightly in his heart does to God everything that pleases him with pleasure and joy, without all law and compulsion. 12, 1474. Where the heart does not believe God to keep what he says, there is no right worship, but all hypocrisy. 3, 289. A heart that can say: Dear God, do it as it pleases you, I am satisfied, that cannot perish. 3, 813. Nothing should rule in the heart but faith and love toward God. 3, 1424. God wants a willing, cheerful, good heart, which would gladly be with God; whoever does not find such a heart in himself, let him call upon God to give him such a heart for the sake of Christ's merit. 12, 1473 f. To have a pure heart is not only to remember nothing impure, but also to have the conscience enlightened by God's word and to be sure that it does not defile itself by the law. 9, 865. The pure heart that God created cannot be maintained by us against the devil, therefore the prayer for a pure heart must never cease. 5, 577. The heart becomes pure by the word alone, and not, as the monks dream, by beating oneself with evil or impure thoughts and making other thoughts. 9, 897. Those who say, Hold this and that, and you will be pious, deceive themselves and other people and make only evil consciences, entangled with laws, and impure hearts without faith and love. 9, 872. The heart cannot become pure better than through the highest purity, which is God's word; take this into your heart and judge yourself by it, and it becomes pure. 9, 893. The heart cannot be purified by thought, otherwise no one would be as impure as God Himself, who sees all wickedness, remembers it, and is angry about it 2c. 9, 870. Whoever wants to be free of sin, to have a good conscience and a pure heart, must not be bound by any law. 9, 867. Where people possess money, goods 2c. as if they did not have them, and let themselves care most about the word and kingdom of God, these are right, good and pure hearts. 13, 1009. A pure heart is one that looks only to God's word and will, and does not cling to money, goods, honor, power and splendor as the world does. 13, 1009. When the heart becomes pure from laws, which is not otherwise than through God's word, then it is also pure in thought, that it thinks purely of flesh and blood 2c. 9, 865. Even if we do not outwardly offend anyone and practice God's word and will diligently, the lack of it is that the heart is still full of evil desire.
and sins. 13, 771. See that you have a righteous heart above all things, according to which you do good works. These will please God if they are done out of a pure heart. 13, 2485. A heart that is left to itself, God considers to be an executioner and a cane-master. 3, 1026. A human heart, if it is godless, is vain steel, rock and adamant; if it is frightened, crushed and fleeting, there is nothing softer and more fearful. 3, 1706. If the heart is false, the works are also false. 3, 991. It is the fault of the false heart that it loves gold, goods and money so much, that it courts them and clings to them, serves them and makes a god out of them. 3, 1675. An unbelieving heart believes as long as the good is there, but retreats when misfortune comes. 3, 1447. A believing heart loves, believes, and serves God as well in lack and evil days as in riches and good days. 3, 1446 f. One should preach, not what to change in the creatures, but how to turn the abuse of the mischievous heart. 3, 1676. Our heart is dull, obdurate and rusty, it very soon falls from words; therefore it must always be acted upon, driven, exercised, stopped. 3, 1736. It is a wicked, poisonous nature of the human heart that it only gets worse through divine good deeds, happiness and good days. 3, 1864. No man's heart is cleansed, except by the word of God, received in faith. 4, 842. Our heart can cause us such sadness that we would be lost for eternity if we were not saved by the Spirit and the word of the Lord. 5, 104. The heart, the best member of man and his essential part, is the most tender. 22, 163. To steal a man's heart is called in the holy scriptures: to destroy his hope, no matter how certain and undoubted he had it. 2, 653. It is just as difficult to raise up a troubled heart as it is to soften the hard, defiant heart. 6, 737. The heart is an ever yawning maw; it desires everything, and even if it obtained everything, it would still desire more. Example: Alexander the Great. 5, 1391. When God takes away the heart, the man is gone, as he did with Pharaoh, Sanherib, Benhadad and many more. 5, 694.
Herzberg. Luther repeats his intercession to the council at Herzberg for a woman after receiving an unfavorable response the first time. 21a, 1588 f.
Herzberg, Joh. Johann Herzberg. 15, 2487.
Heartbreak. Heartbreak means when one has to forgive oneself of a delicious thing. 13, 1986.
800Herzheimer - Hesse, Philip of. ' 801
Herzheimer. Luther gives through D. Johann Rühel advises Herzheimer that he should leave the Cardinal at Halle in due time and with honor. 21b, 1883.
cordial. Heartfelt is what a mother does toward her child; when it suffers hardship, her motherly heart moves in her body. 9, 1224. One will find few who bear such a heartfelt love for their neighbor that they are as moved by his distress as a mother is by her child. 9, 1225.
Ezekiel. God raised up the prophet Ezekiel at Babylon to comfort the captives and to prophesy against the false prophets at Jerusalem and to confirm Jeremiah's word. 14, 44. Ezekiel went with King Jechaniah, like Daniel and others, willingly to the prison of Babylon according to the counsel of Jeremiah 2c. 14, 44. Ezekiel prophesies much harder and more than Jeremiah, how Jerusalem should be destroyed, and the people with king and princes should perish, and yet promises the return 2c. 14, 44 f. St. Jerome writes: It was forbidden for the Jews to read the beginning and the end of Ezekiel before a man was thirty years old, so also the first chapter of Mosiah. 14, 45. Ezekiel also extends his prophecy to all other countries around, which will also be plagued by the king of Babylon, then by the spirit and kingdom of Christ 2c. 14, 45. At the end Ezekiel rebuilds Jerusalem and comforts the people that they should come home again; but in spirit he means the eternal city, the heavenly Jerusalem. 14, 45. The vision of Ezekiel, chapters 1 and 10, is in the first part nothing else than a revelation of the kingdom of Christ in faith here on earth, in the whole world. 14, 46. The vision of Ezekiel is, in short, the spiritual chariot of Christ, on which He rides over the whole world, that is, His holy Christendom. 14, 46. The best part of Ezekiel's prophecy is that God promises to establish a new thing in the land and to make a new covenant, not like the old covenant of Moses. 14, 48. Ezekiel comforts the people with the return from Babylon, but prophesies much more about the new Israel and the kingdom of Christ. 14, 51. Whoever wants to understand the building of the temple, altar, city and land that Ezekiel Cap. 40 ff. has to read Lyra with its figures and glosses. 14, 51. The building of Ezekiel is not to be understood of a new physical building, but it is the kingdom of Christ, the holy church or Christendom on earth, until the last day. 14, 53. Luther works from the fortress of Coburg on the translation of Ezekiel. 21a, 1497.
Hesiod. Hesiod has written several verses that often a whole city is punished because of a man's sin. 1, 1325.
Hesse. Luther thanks Eoban Hesse for a funeral poem sent to him on the death of Albrecht Dürer. 21a., 1135 ff. Luther sends Eoban Hesse in Nuremberg the 118th Psalm with short explanations, and asks him to transform it into a Latin poem. 21a, 1395 f. Luther sends the 118th Psalm to Eoban Hesse, and praises his arrangement of the same Psalm. 21a, 1549 f. Luther thanks Eoban Hesse for the poetic Latin translation of the Psalter sent to him, and praises it. 21b, 2181 f.
Hesse, Philip of. The Landgrave Philip of Hesse is a man of war, an Arminius, small in person but powerful in counsel and fortune. 22, 1236. The Landgrave Philip of Hesse is an excellent, joyful prince who lets himself be advised and told, and when it is decided, he does not delay long and carries it out with diligence. 22, 1236. Landgrave Philip of Hesse has a Hessian head and cannot celebrate, he must have something to do; thus he neither believes nor trusts easily. 22, 1236. Landgrave Philip of Hesse is won for Christ and glows for the Gospel. 15, 2639. Speech of Landgrave Philip of Hesse to his men of war, in which he admonished his men of war before the attack on the peasants at Frankenhausen. 16, 169. Letter of Landgrave Philip of Hesse to the Elector of Saxony, in which he states his reasons for withdrawing from the Imperial Diet at Augsburg. 16, 1366. King Ferdinand and others have become displeased that the Landgrave of Hesse has left the city and gone away. 16, 1369 The protesting estates complain that, because of the departure of the Landgrave of Hesse, a gate guard has been appointed by the Emperor to prevent them from leaving freely. 16, 1366 f. After the Landgrave of Hesse's departure from the Imperial Diet at Augsburg, a new committee was appointed to discuss means of settlement. 16, 1401. Because there was concern that the Landgrave of Hesse would accept war troops after his departure from Augsburg, Duke Henry of Brunswick had to ride to him. 16, 1401. It was a great deed that Landgrave Philip of Hesse installed the Duke of Würtemberg and chased King Ferdinand out of Würtemberg. 22, 1236 Landgrave Philip of Hesse has four princes living around him and the Duke of Brunswick, and yet they are all afraid of him; this means that the common man is attached to him, and he is a man of war. 22,
802Hesse , Philipp von - Hetzer. 803
- Duke George wanted to make Landgrave Philip of Hesse heir to all his lands and people, and the emperor would have confirmed it if he wanted to fall away from our religion. 22, 1236. The Landgrave of Hesse together with the Palatine is said to have decided to give room to the Gospel in his land. 21a, 727. Luther thanks the Landgrave of Hesse for his admonition that he should be steadfast and not give way to the papists. 21a, 1578: During the Diet of Augsburg, the Landgrave Philip of Hesse offers Luther an asylum if he should need it. 21a, 1560. Luther thanks Landgrave Philip of Hesse for the offer of an asylum. 21a, 1567. Luther writes to the Landgrave of Hesse: the concern that too much had been conceded to the opponents is no longer present, since the negotiations have broken off. 21a, 1567. The Landgrave Philip of Hesse has registered as a citizen of Zurich. 16, 1779. Luther reports to Menius the return of the Landgrave of Hesse from the happily ended war campaign to Würtemberg. 21b, 1918 f. The Elector asks Luther not to give the Landgrave of Hesse a final answer in the marriage matter. 21b, 2442. The Landgrave of Hesse reports to Luther that, as Melanchthon will have reported to him, he has proceeded to the second marriage, which he wants to keep secret. 21b, 2442. Luther reports to the Elector that he has burned the letter of the Landgrave of Hesse, in which he reports the consummation of his double marriage 2c. 21b, 2447. Luther writes to a council of the Landgrave of Hesse that he should keep his second marriage secret and not make it public. 21b, 2464 ff. Luther explains to the Elector how he came to give the Landgrave of Hesse the confession of the double marriage. 21b, 2468. Luther gave the Landgrave of Hesse the confessional advice of double marriage, that one cannot blame us, we would have done it willingly and gladly 2c. 21b, 2468. Luther says: "If I had known that the Landgrave of Hesse would have long ago atoned for such necessity in others, no angel would have brought me to the counsel of double marriage. 21b, 2468. With respect to the rumor of the double marriage of the Landgrave of Hesse, Luther presents himself as ignorant to Anton Lauterbach. 21b, 2470. The Landgrave of Hesse regrets that his second marriage had become known, and that through his sister this matter had become notorious 2c. 21b, 2472. The Landgrave of Hesse asks Luther to intercede with Duke Heinrich of Saxony to free the wife of Sala, whom he had had seized.
2c. 21b, 2472 f. Melanchthon reports to Luthern that his health has become shaky due to the daily worsening news about the affair of the Landgrave of Hesse. 21b, 2475. Most of the blame for the noise that arose over the double marriage of the Landgrave of Hesse is placed on his sister, the Duchess of Rochlitz. 21b, 2476. In the case of the Landgrave of Hesse's double marriage, it was presented as if it were a case of extreme necessity, which either suffers no law, or does mitigate it. 21b, 2479. Landgrave Philip of Hesse writes to Luther and Melanchthon that the digamy has become notorious through no fault of his, and now asks for their advice on what he should do. 21b, 2460. The Hessian theologians ask Luther and Melanchthon not to leave them in the matter of the double marriage of the Landgrave of Hesse, and to advise them what to do. 21b, 2481 f. Luther gives his opinion to the captain of Wartburg, who had written to Luther on behalf of the Landgrave of Hesse about his double marriage. 21b, 2464 f. Luther tries to persuade the Landgrave of Hesse that he must keep the double marriage secret for his own good. 21b, 2497 ff. The Landgrave of Hesse informs Luther that Margrave Joachim of Brandenburg and Duke Heinrich of Saxony had a delegation with him because of the double marriage 2c. 21b, 2509. Luther writes to D. Brück about the Landgrave of Hesse's correspondence with the Margrave of Brandenburg and the Duke of Saxony, because of the latter's double marriage. 21b, 2514 f. Luther advises that the book of Menius against Johann Lening's writing in defense of the double marriage of the Landgrave of Hesse not be published. 2lb, 2514 f.
Hess. Luther writes to Hess that he has returned to Wittenberg to quell the unrest, although the pope and the emperor have condemned him and he alone is under the protection of heaven. 15, 2016 Luther wishes to have the interpretations of Joh. Hess on Ecclesiastes in order to use them in the translation of this book. 21a, 542. Luther encourages Joh. Hess not to lose patience in the annoyances he had. 21a, 589 f. Luther asks Johann Hess to decree that his church pray against the ravages of Satan by King Ferdinand and his governors. 21a, 1219.
Hetzer. How the garden brother Hetzer seduced the women into adultery. 22, 1199. When the supreme leader of the swarmers and Anabaptists, Ludwig Hetzer, in adultery er-
804Hypocrite Christians - Witches. 805
and was now to suffer his punishment, he bore witness to the truth. 9, 1576 f.
Hypocritical Christians. God does not tolerate hypocritical Christians who think it is enough to believe that they are Christians and yet remain in sin and filth. 9:1453.
Hypocrisy. Hypocrisy is when one presents oneself differently with outward gestures than one means. 9, 1007. 1166.
Hypocritical faith. False hypocritical faith mixes God's grace and my merit together; although he keeps the words of Christ, he places his confidence in himself. 9, 907.
hypocrisy. The one who hypocrites does not sin out of ignorance, but knowingly deceives people by pretending something other than the truth. 9, 156.
Hypocrite. One cannot reproach one higher than a hypocrite, a hypocrite, because he is the greatest plague. 22, 1043. The hypocrites, the real liars and murderers, make a worship out of lies and murder, and do it out of the zeal for God's honor and the souls' blessedness. 5, 844. The hypocrites excuse their wrongdoing, also feign a special zeal for religion and holiness and boast of the gospel. 4, 2148. All hypocrites are bloodthirsty people. 4, 1561. When the hearts of the hypocrites are taken by an ungodly opinion, they are far more fierce in their deeds than the godly in the true service of God. 6, 267. The hypocrites have a zeal and are earnest in the service of God, but because their heart is without faith, therefore God rejects their service. 6, 370. A hypocrite pretends to serve God and his neighbor, and yet does nothing less, but destroys the service and strangles his brother. 1, 333. Hypocrites do this, give good words and offer themselves to great friendship, until they have occasion to do harm. 1, 331. God does not let hypocrites remain hidden for long, but forces them to make themselves known. 1, 340. The hypocrites hate and persecute in a hostile way those who teach and punish sin. 1, 1569. The hypocrites, who think that their righteousness consists in little clothing, a sad face 2c., can do nothing but judge, bite, punish and despise others 2c. 7, 164 f. To the hypocrites also belong the seducers of souls, who in trust from free will make a so-called good resolution. 8, 1433. A hypocrite makes himself believe that he has the whole gospel soon in a lion's mouth.
The hypocrites and great saints, as with the Jews were the Pharisees and Sadducees and with us are the Carthusians and monks, worship their own righteousness and holiness. 13, 2030. The hypocrites and great saints, as with the Jews were the Pharisees and Sadducees and with us are the Carthusians and monks, worship their own righteousness and holiness. 13, 1468. The hypocrites think that if they outwardly keep the law, fast, do not commit adultery, they do not need the gospel nor Christ. 13, 1395, All hypocrites and idolaters undertake to do the works that actually belong to the Godhead, and belong to Christ alone. 9, 342. The hypocrites, who do not know Christ, think that they can easily put away sin by their works and merits. 9, 57. The hypocrites think that the law is only fulfilled by them, because they presume to fulfill it with their works. 4, 1155. The nature of all hypocrites is that they live well and honestly without desire and love, and are hostile to God's law in their hearts, yet they like to judge other people. 14, 101 f. If a hypocrite gives a few pennies to a poor person in need, he gambles away and squanders a hundred guilders at once. 13, 2030 A hypocrite will never reach the place where the faithful have reached, even as far as the righteousness of works is concerned. 13, 2030. The hypocrites can suffer blessings and boast of them, but they cannot suffer that they are said to be damned because of sin. 1, 1569. We must flee the community of hypocrites, in whatever way it may or may not happen. 2, 713. The hypocrites can deceive men, but they cannot deceive God; he will let his angels gather all the apertures on the last day 2c. 22, 622.
Locusts. In 1542 locusts did great damage in Poland and Silesia 2c. 1, 594. The Parthians and Moors eat locusts as the whales eat frogs and snails. 5, 69.
Plague of locusts. In 1544, Germany was struck by a plague of locusts. 6, 1496. Luther reports to Jakob Probst about a locust plague in the not distant neighborhood. 21b, 2794.
Heva. Heva means life in Hebrew. 3, 96.
Witches. Von den Hexen. 3, 1148 ff. Witches are those who steal milk, make weather, ride on goats and brooms, ride on cloaks, shoot people, paralyze, wither, torture children in the cradle 2c. 11, 319. 11, 319. All kinds of evil are done by the devils and their witches, but nevertheless it is so ordained by God. 3, 1153 f. A witch, scrupulously questioned, answered nothing, because such a
806Hierarchy - Jerome, St. 807
Witches are mute, despise torture; the devil does not let them speak. 22, 783.
Hierarchy. The three divine regiments, which the sophists call hierarchies, are the household regiment, the secular regiment and the church regiment. 1, 1394.
Hieroglyphics. Among the Egyptians, it was customary to speak through images, as hieroglyphs are found in Philostratus. 1, 1476.
Jerome, St. Jerome speaks splendid words, but they are only the shells of usefulness. 3, 693. Jerome is, not to speak too harshly, a man without judgment and care. 18, 1879. St. Jerome says dangerously and evil that repentance is the other plank on which one must sail when the ship of innocence is broken after baptism. 5, 1165. It would be good if Jerome's and other books had not come to light at all, because they press too much on our own efforts. 9, 1426 f. Jerome may be read for the sake of the histories, for of faith and of the right, true religion and doctrine there is not a word in his writings. 22, 1390. Many holy fathers, especially Jerome, have held that Solomon teaches in Ecclesiastes the contempt of the things that God has created and ordered. 5, 1374. Jerome foolishly boasts that he learned to despise the world from Ecclesiastes; this was followed by the monks and sophists. 5, 1404. St. Jerome wrote much of the Law and the Gospel, but like a blind man of the color. 9, 807. Jerome did not clearly indicate how far Moses serves us. 3, 17. Among the writers I do not find any in the same way as Jerome, who has only the name of Christ; he writes of fasting, food, virginity, but nothing of the works of faith. 22, 1405 f. By his error, Jerome, if God's special grace did not intervene, deserved rather hell than heaven 2c. 18, 1927 Staupitz said: I would like to know how Jerome would have been blessed, and Andreas Proles, his predecessor, said: I would not have wanted to have Jerome as prior, he was much too strange. 22, 1406. Jerome praised Origen because of his allegories, saying that after the apostles he would place his doctrine on none but him. 3, 694. Where Jerome and Origen should have traced history, how one should live in the word of God, how one should believe and practice love, they are completely silent. 3, 694. Jerome and Origen have given the pope the opportunity, through unrhymed spiritual interpretations, that he should
The first of these is the one who could make himself the bridegroom or husband of the church. 4, 1993 Jerome ridicules a certain Apollinaris because he turns everything into allegories, although he himself is in the habit of doing the same thing. 6, 11: From all that Jerome and Origen have written, one could not make a Christian, so they indulge in spiritual interpretations and the splendor of the works. 14, 168. In the books of Jerome and Origen, one does not easily find three lines that teach about righteousness by faith. 14, 168. Jerome and Origen have been the authors of the pernicious example of not directing one's efforts to a simple treatment of Scripture. 18, 1876. Jerome was called a Christian doctor, Bernard a priestly teacher; Augustine Aurelius, Bonaventure Seraphicus, St. Thomas Angelicus, Scotus Subtilis. 22, 1394. Jerome taught that one should lead a celibate, that is, a pleasant life. 5, 1492. Jerome and Gregory are liars in Gleissnerei when they say that they abhor marriage for the love of chastity. 4, 1991. The books of Jerome have a reader of sharp judgment vonnöthen, since he is quite unjust against marriage. 14, 406. Jerome speaks so vituperatively of marriage that he cannot be excused, as even today our papists cannot. 4, 1990 f. St. Jerome and St. Paul could not, by free will, cast off the sting of the flesh. 3, 1289. Jerome also complains about the dreams in which he dreamt how he had danced with the girls in Rome. 2, 530. St. Jerome was in heat and should have taken a wife. 8, 1053. Jerome confesses that he could not have curbed and suppressed unchastity by any bondage of the flesh. 9, 682. Luther holds that Jerome, Gregory and other fathers and hermits became more blessed by grasping the mercy of God in Christ alone at the hour of death. 9, 600. It often happens that those who are extremely sober are challenged the most, as Jerome writes of himself. 9, 710. St. Jerome and St. Bernard were severely challenged and thought that they wanted to dampen it with external things, but in vain. 9, 1000. Jerome, Gregory, St. Bernard and others finally recognized their error and based themselves solely on the grace and truth of God in Christ. 9, 703. Jerome lay a long time in the desert, had a stone under his head for a pillow and beat his chest with stones. 3, 409. st. hiero-
808Hieronymus , St. - Jerome of Prague. 800
St. Nymus had his body so disfigured that he became like a Moor; yet he still dreamed how he would be in Rome at the singing dance among the butchers. 9, 1000: St. Jerome subjected himself to exorcise the affection for evil with prayers, fasting, work, casteism, but it did not help, the desire remained nevertheless. 11, 738. Jerome had absolutely no Christian judgment with regard to the monastic life and the celibate state. 21a, 1019. Because of the lack of the mind of Christ, many of the old interpreters, also Jerome, were missing in many places. 14, 16: Jerome's knowledge of the Hebrew language was great enough, but because he treats history very coldly, he very often departs from the rule of faith. 6, 10. He does not do right who calls Jerome a good Hebrew; he does him violence. 22, 1543. Jerome has written twelve books on Genesis, yet he has not explained half a chapter of this book. 22, 1894. Jerome (in the Vulgate) often makes common names out of proper names and vice versa. 3, 1378. Inconsistent interpretations of Micah 6, 1. by Jerome. 14, 1108. Jerome and Lyra wrongly interpret the passage Micah 4, 14. as Christ being beaten with cheek strokes by Pilate's soldiers. 14, 1087. It is strange that God has allowed such great people to err as Jerome, who has also grossly erred in grammatical matters. 14, 1654. Jerome used to attribute a special opinion to almost every single phrase of the prophets. 14, 1622. Jerome wants to prove from Zeph. 3, 18, that the Hebrew language is the mother of all languages. 14, 1704. The unrhymed interpretations of the teachers cause us more trouble than the correct understanding of the prophet, especially Jerome. 14, 2061. Jerome with his five languages is not equal to Augustine, who understood only one language. 18, 1975. St. Jerome wrote on Matthew, on the Epistle to the Galatians, on Titus, but very weakly; Ambrose six books on the first book of Moses. O how thin are siel 22, 1392. St. Jerome says: A belly that glows from wine, soon foams in unchastity. 3, 1350. St. Jerome says: A true friendship cannot suffer dissimulation. 3, 1282. St. Jerome says that men are more wretched than all animals, since after all misfortunes in this life they still have to expect or fear eternal death. 5, 766. Jerome and Lyra agree that a vow must be such that it is possible and serves the glory of God. 5, 1459. St. Hiero
Jerome writes that the Roman bishop is no more than the bishop of another city, but all are equal. 16, 2062. Jerome not only equates the bishops among themselves, but also makes the elders equal to the bishops. 18, 802. Jerome says: "This has no basis in Scripture, therefore it is just as easily despised as accepted. 5, 337. St. Jerome writes of the woman who was beaten seven times that she did not fear death, but that she mourned her innocence. 3, 1339. Jerome writes that the Jews had forbidden that no one should read the first book of Moses until he was well practiced and had come to his thirty years. 3, 19. Jerome writes that Melchizedek was the old archfather Shem, the son of Noah, who was the oldest father at that time. 5, 1012. Jerome is so impatient that he lets himself be moved by a few words to a violent and vengeful diatribe. 1, 1356. Jerome does not know what forgiveness of sin is and claims that the same is uncertain. 6, 475. St. Jerome commands to worship the wooden cross by falling on his face. 6, 540. Jerome says: If a father or mother came running to a monk who wanted to enter the monastery, and wanted to hold him back, they should be trampled underfoot. 1, 1596. One has a frightening saying of Jerome, in which he teaches parents to trample underfoot for the sake of monasticism. 2, 1678. When a young man from Rome comes to Jerome and asks him for advice, he tells him to run into the desert and not to ask about his father and mother 2c. 7, 1033. St. Jerome thought that God would give him eternal life and a special crown in heaven, because he had eaten roots and herbs for many years and had lain on the bare earth. 8, 772. One should not be deceived by the examples of trusting in one's own works and worship, although St. Jerome makes them excellent and great 2c. 8, 772. St. Paul blames hypocrisy on Peter, but Jerome puts it on St. Paul 9, 156. Jerome makes no distinction between the right doers of the law, who are justified by faith, and the work-doers 2c. 9, 366. Jerome, seduced by Origen, understood nothing at all in Paul, but regarded him as a civil teacher of the law. 9, 366.
Jerome of Prague. The testimony remained with all that Jerome of Prague was a very eloquent man, but Hus was very learned. 22, 1407. The pope condemned and burned many who did not respect it.
810Hilarion - Heaven, the. 811
but have entered the kingdom of heaven through banishment, raging and fury, as also Jerome of Prague. 7, 1158.
Hilarion. Hilarion, Jerome and others have a great name from their holy hermit life; but Luther preferred to be a pious scribe or a faithful steward to the authorities. 5, 712. We read of St. Hilarion that he ate neither meat, nor butter, nor milk for seventy-three years. Such is a self-chosen work, therefore a work of darkness. 1, 865. St. Jerome writes of Hilarion that he ate no bread for forty years and drank only water until the seventieth year. One wonders about such strange works. 1, 1355. Hilarion, the hermit, consoled himself with this: What are you afraid of death, my soul? Have you served God in the wilderness for seventy-three years 2c? 7, 2349. When St. Hilarion was dying, he said, "Oh, my soul, why are you afraid? you have served our Lord God for eighty-three years. 7, 2275. St. Hilarion's wrong saying, when he was afraid to die. 4, 464. The abbot Hilarion had lived a holy life in the monastery for 73 years, but when he was about to die, he was afraid of death. 8, 79.
Hilarius. Hilarius says: This is the best reader, who does not bring his opinion into the Scriptures, but from the Scriptures. 5, 337. The dear fathers Hilarius, Augustine, Cyril 2c. have abundantly acted the Gospel of John. 3, 1917. Hilarius and Augustine, the two greatest lights of the Church, are of the opinion that the world was created suddenly and at once, not in six days one after the other. 1, 6. Hilarius and Augustine used the text Gen. 19, 24 to protect the article of our faith about the divinity of the Lord Christ. 1, 1279 f. Hilarius is of the opinion that at the creation everything stood in an instant as we see it now. 3, 20. St. Hilarius says: Christus passus est requiescente verbo (Christ suffered while "the Word" rested). 7, 1953. Hilarius says: Since we are patient in what we do not know of sensual things, how should we be impatient in what we do not know of God! 5, 449 f. Hilarius was among all the Fathers the greatest fighter against the heretics; even Augustine cannot be compared to him. 22, 1846. Hilarius and Theophylactus are good, Ambrose too; he sometimes goes finely on the forgiveness of sins, which is the highest article 2c. 22, 1390. As the words of St. Hilarii stand there, they give us in the Sacrament not only Christ's natural forgiveness, but also the forgiveness of sins.
flesh, but also his eternal divinity. 20, 864. St. Hilarius said very finely and correctly that it is the nature of the church to grow through adversity and to decrease through welfare. 4, 244. Hilarius boasts that the discord of the heretics is the peace of the Church. 4, 442. Hilarius is deceived by the Jews with the word Hosanna and many others. 3, 474.
Hilten. Johannes Hus must be smelled, according to the prophecy of Johannes Hilten in Eisenach, who is said to have said dying: Another will come, and you will see him. 22, 918. How the barefoot murderers at Eisenach dealt with Johann Ilten (Hilten) is written in the Apology. 16, 1326. 2243. Luther urgently asks Friedrich Myconius to send him the history of Johann Hilten as detailed as possible. 21a, 1368. Luther expects the history of Johann Hilten from Friedrich Myconius. 21a, 1375. Myconius sends Luther the history of the barefoot monk Johann Ilten (Hilten) that he promised, along with a long introduction to it. 21a, 1387 ff.
Hiltener. Luther asks the Elector for the castle Hiltener at Seyda. 21b, 2323. Luther again asks the Elector for the castle Hiltener at Seyda. 21b, 2338. Luther asks the Landrentmeister Hans von Taubenheim to take care of the Schösser Hiltener. 21b, 2338 f.
Himmel, Augustin. Luther recommends M. Augustin Himmel to the Elector as preacher in Neustadt a. O. 21a, 1027. Luther asks Spalatin to help Augustin Himmel to get over the first year in his new parish in Colditz. 21a, 1344. Luther writes to Augustin Himmel, pastor in Colditz, about an appointment to Dresden. 21b, 2401.
Heaven. Moses calls heaven the whole watery corpus or building in which the stars and planets have their course, also the upper part of the air. 1, 52. The holy scripture calls the whole heavenly building, which is above us, heaven. 1, 58. By the word heaven, Moses understands the whole corpus and building, which the philosophers distinguish into eight spheres, fire and air. 1, 35. The scripture calls everything that is above, also the air, heaven. 3, 43. In the Scriptures, the word heaven is also understood to mean the horizon. 1, 37. The air in which we live is called heaven in the Scriptures. 1, 35. The Hebrew woman speaks of the sky in such a way that she makes much sky. For every country, as far as it sees its part of the sky, has its own country sky.
812Heaven , the - Himmelbrod. 813
14, 1499. Heaven and earth hold their ground, do not fall and do not go mad, by the power of the divine word. 1, 43. The sky is by nature finer and thinner than the air. That it shines blue is because it is so far away from us and thin. 1, 30. The knowledge of the sky and of the things that are above us is useful to teach, and worthy of all praise, however little it may be had. 1, 35. Above the visible heaven, God has other heavens more. 3, 920. "Thou art in heaven," that is, in all the heavens as far as the world is. 14, 1499. Therefore Christ ascended into heaven, that he might be here, that he might fill all things, and be in all places, which he could not have done on earth. 11, 942. For this reason Christ ascended into heaven, that he might send down the Holy Spirit, and promote and administer his ministry on earth. 13, 619. For this reason Christ ascended to heaven and sits at the right hand of God, that he might protect his Christianity from its enemies, sin, death and the devil. 13, 617. Christ ascended into heaven, not that he might sit there for himself, but that he might reign there; all to our credit, that we might have comfort and joy from it. 11, 941. For this reason Christ ascended into heaven, that he might fill all things, that is, give us and bestow upon us everything we need for blessedness and eternal life. 13, 621. Christ ascended into heaven by his own power, just as he raised himself from the dead by his own power. 13, 614. We go to heaven because Christ draws us to Himself, but He goes to heaven by His own power. 13, 614. The theologians have assumed many heavens: the fiery, the crystalline, the watery 2c. Luther believes that there is only One Heaven. 4, 1623. Why God called heaven "firmament". 3, 32. Heaven was made to give light and time, the earth to carry and feed us. 3, 42. "To the heavens"; what these words mean. 3, 199. The "strife in heaven" must not be understood by the evil spirits in heaven, but by the strife of the Christians who find in Christ's kingdom through faith. 10, 1071. Revelation 12, 7 says that a controversy has arisen in heaven, where we Christians are, in the realm of faith and word. 10, 1071. Man was created to finally leave the earth and live in an eternal being; hence it is that he can comprehend the course of the stars and the heavens. 2c. 1, 56. Heaven is given and bestowed upon us freely; about it we have letters, the eternal unchanging promise of the gospel, and
9, 1856. We are promised that such heaven and earth shall be, wherein shall dwell no sin, but righteousness and the children of God. 9, 1395. The spirit of the Christian is already in heaven through faith, but God still lets him live in the flesh, so that he may help other people and also bring them to heaven. 9, 994. We do not have a permanent city here, but must go where the Father is, that is, to heaven, therefore we should not live here in the hustle and bustle, but stand in fear. 9, 994. If you come to baptism, or take communion, or get absolution, or if one preaches, heaven is open. 7, 1763. Where the Christian church is, the divine word is preached purely, and the sacraments are rightly administered according to the word of God 2c., there heaven is wide open. 7, 1764. Since Christ became man and entered the ministry of preaching, and began to preach, heaven opened and remains open. 7, 1763. From the time Christ became man, the heavens were opened again, because the child Jesus was born. 7, 1765. Heaven is open to us, our dwelling and life is in heaven, we live there like citizens, even though we are still on earth in body. 7, 1767. Through the divine word we see heaven open in faith. 7, 1771. We are born again through water and the Holy Spirit, and keep ourselves according to Christ's testimony, and believe in Him; then we go to heaven. 7, 1912. It is certainly true that no one goes to heaven except the Son of God and Mary, for He alone knows the way; but He also shows us the way. 7, 1912. We are placed in Christ's kingdom through baptism and are already in heaven according to the soul. 5, 201. Living in the hope that we will be resurrected on the last day and possess eternal life, that is, living right in heaven. 5, 200. A Christian and believer is God's child and in heaven, but it is still hidden and does not appear. 5, 203. People shall finally possess heaven, which they look upon with wonder in this life. 1, 55. On the last day there will be a new heaven and a new earth, and we will be changed. Paul has made this known to us. 22, 1335 f. 1722. On the last day the Lord will call us out of the graves and give us eternal life in heaven even after our bodies. 5, 201. About the state of the elect and the blessed in that world, in heaven. 5, 218.
Bread of Heaven. That God gave bread of heaven out of the air, and water out of the stones.
814Ascension - Job. 815
The bread that God sent to feed the children of Israel for forty years serves to build up our faith. 3, 1816. Whoever has faith in this bread of heaven, Christ, that it has been given to him and is his, has already done the will of God and eaten of this bread of heaven. 11, 1144.
Ascension. This is a glorious and great fruit of the ascension of Christ, that the great enemies, sin, death and devils, which held us captive, have been captured by the Lord Christ and we are delivered from them. 13, 617. The power or cause of the ascension is that Christ is made Lord over all things, especially over death, sin, law, for His own sake. 12, 1899.
Kingdom of Heaven. The kingdom of heaven means in good German as much as the kingdom of Christ, the kingdom of the gospel and of faith. 13, 926. 2456. Where the gospel is, there is Christ; where Christ is, there is the Holy Spirit and His kingdom, the true kingdom of heaven. 13, 926. 2456. The kingdom of heaven is a kingdom of righteousness, of life, of eternal bliss, where there will be no sin, no death, no hell. 7, 79. The kingdom of heaven is to be understood as being down here on earth, but not a temporal and worldly kingdom, but a spiritual and eternal one. 13, 926. 2456. Christ's kingdom is not an earthly, physical, mortal kingdom, but an eternal one; therefore it is called the kingdom of heaven. 5, 201. Kingdom of heaven is called a kingdom in heaven, since God Himself alone is King within; this is what we call the Christian Church, which is here on earth. 13, 926. 2456. This is called Christ's Kingdom of Heaven, in which he does not reign in the flesh nor handle the goods of this life, but an imperishable kingdom that begins on earth through faith. 11, 1748. Christ won the kingdom of heaven by two rights: first, as heir, because he is the Son of God; second, through his suffering and death. 3, 490. In the kingdom of heaven we have the eternal goods, forgiveness of sins, consolation, strength and renewal of the Holy Spirit, victory and overcoming of the devil, death and hell 2c. 11, 1748. The kingdom of heaven is nothing other than the word that preaches forgiveness of sins, which is the holy gospel; for in this kingdom there is all grace and goodness 2c. 11, 1928. Christ's kingdom is not a worldly or earthly kingdom, but the kingdom of heaven, for it is to begin just when this earthly kingdom ends through death. 11, 756. You shall seek the kingdom of heaven among the people, as far as the whole world is, preaching the gospel, believing in Christ and keeping the sacraments in right use. 13, 2456. We Christians are already here on earth.
more than half in the kingdom of heaven, that is, with the soul and spirit, or according to faith, until finally the body also comes after. 13, 926. 2456. Therefore it is called the kingdom of heaven, that all who have the Word and Sacrament and believe, and remain in Christ through faith, are heavenly princes and children of God. 13, 2456. In the kingdom of heaven, that is, the kingdom of Christ, we have life in hope and, according to the word and faith, are clean from sins and free from death and hell. 13, 926 f. The divine kingdom, the kingdom of heaven, is governed, built, protected and maintained solely by the outward? The divine kingdom is only governed, built, protected and maintained by the outward ministry of the word and the sacraments, through which the Holy Spirit is powerful. 11, 1748. God leads and governs us in such a way that the door to the kingdom of heaven is open wherever he speaks to us. 2, 432. The kingdom of heaven suffers violence, is nothing else, than there people love the word fiercely and prefer it to all goods of body and life. 7, 123. We do not now refuse to enter the kingdom of heaven, but faithfully sneak up and open the gates. 7, 1159.
Celestial army. The prophets call the stars and planets of the sky army. 1, 90.
Queen of Heaven. When the Queen of Heaven was served, we all had enough, now is the time; this is what God does to prove our faith, whether we trust in Him or not. 12, 1565.
Celestial bodies. Some philosophers have spoken of the stars and celestial bodies as living and understanding creatures. 1, 57.
Ladder to Heaven. The ladder to heaven is Christ, on which God descends from heaven to earth, and on this ladder we must climb, for he is the way and the truth. 12, 1851.
lead us out. For this reason Christ went up to give us His Spirit, so that we might be born again and come before the Father through Him. 9, 1123.
Hinderthür. Luther recommends Andreas Hinderthür, their city child, to the council of Görlitz for support. 21b, 2621.
Job. Luther believes that Job was born in Mesopotamia in Syria. 1, 1601. Luther believes that Job lived in the time of Solomon and holds that his book is a history. 22, 1422. Augustine and Ambrose hold that Jobab is of the family of Esau, and think that it is Job. 2, 1014 f. Luther cannot be sure whether Job came from Esau or Nahor; it is certain that he belongs to the family of Shem.
81aShepherd . 817
belongs. 2, 1015. Job tvar an Idumean Gentile, indeed from the flower of Abraham, but not circumcised, long after the times of Abraham 2c. 22, 1770. The example of Job shows that a man, holy as he may be, can fall into the most severe temptation, but that the saint is not abandoned, but is finally redeemed by God's mercy. 22, 1422. When Job was severely attacked by the devil and men, he endured it with patience, but when God began to be angry with him, he became impatient. 2c. 22, 1414 Luther's judgment about the behavior of Job's three friends. 4, 427 Job did not speak as it is written in his book, but he thought it, because it does not speak like that in the challenge; but it happened like that with the deed. 22, 1415. The book of Job is a very good book, written not only by him and through him, but for the comfort of all afflicted, contested, suffering and sorrowful hearts. 22, 1414. Neither in the Old nor in the New Testament is the resurrection of the dead described with such bright words as in Job. 22, 1770. It can be seen that he must have been a great, excellent theologian who made and wrote the book of Job. 22, 1415. The Hebrew poet and master of the Book of Job, whoever he may have been, had such temptations and trials, saw them, experienced them and described them like this. 22, 1415. The whole content of the Book of Job is: If God does not preserve us and, as it were, heaps a wall around us, Satan will soon overthrow us and devour us. 22, 744. The Book of Job is a good book, and in it one has a fine picture and example of a challenged and afflicted Christian man. 22, 888. The Book of Job deals with the question: whether misfortune from God also befalls the pious. 14, 18. The speech of the book of Job is as rich and splendid as no other book in all of Scripture. 14, 19. Luther says: "In translating the Book of Job, we have taken great care to give clear speech that is understandable to everyone, with an unadulterated sense and understanding. 14, 19. Luther complains about the difficulty of the translation of the Book of Job, which held up the printing of the third part of the Old Testament. 21a, 595 f.
Shepherd. It is an exceedingly lovely name that David calls God a shepherd. 5, 260 f. David does not boast of his royal glory and power, but of the blessing that the Lord is his shepherd. 5, 271 Through the image of the shepherd, modeled in the creature, Christ wants to show us how he is minded and what he does toward us, and what we should do toward him.
11, 1259. Christ teaches that we should look to Him alone as the right shepherd, who alone is the founder, Lord and head of the church. 11, 808. The right shepherd and bishop of our souls, who suffered for us and sacrificed our sin on his body on the cross, is our treasure, comfort and blessedness. 12, 545. Christ is a kind shepherd, who waits for the weak sheep, binds them up and heals them; therefore he has given us the holy sacraments as a sign. 5, 269. Our dear shepherd, Christ, directs his pastoral ministry through the ministry of preaching and the holy sacraments. 5, 265. The voice of our Shepherd, Christ, is the holy Gospel, with which he promises and calls us. 5, 264. My faithful shepherd will give his blessing to the word, so that it will produce fruit in me; he will also give me his spirit, which will help me in all temptations 2c. 5, 267. If the Lord is my shepherd, I will have all that is superfluous for the preservation of this life, for I have a rich shepherd. 5, 267. If you want to be abundantly provided for, both in body and soul, have diligently regard for your shepherd, Christ's, voice, above all things. 5, 266. As little as a natural sheep can help itself, much less can a man govern himself in matters pertaining to salvation, but must expect such from God, his shepherd, alone. 5, 263. Although Christ alone is the shepherd, he also gives this name to those who are in the ministry of preaching in Christianity. 41, 788 A godly shepherd should be concerned about his sheep, and do everything to keep them in sound doctrine by rebuke, by good words, by supplication. 2c. 9, 561. If a poor shepherd of souls has the word of God and teaches Christ, he is a precious gem in the eyes of God, even though he is despised by the world. 5, 413. The office of a good shepherd is that he always preaches about Christ and his benefits, as Christ also commanded at the holy supper. 6, 802. The shepherds should also, in poverty and lack, remain happy to teach, completely free of charge, in praise of God and for the benefit of souls. 9, 1853. The shepherds go happily with joy and gratitude and do their work, without also praising and glorifying God. 13, 1498. The shepherds, after they have been enlightened and have come to the right knowledge of Christ, do not run away into the desert, but remain in their profession and serve their neighbor in this way. 13, 1495. There are two kinds of evil shepherds: some who do not like to do it, shunning work, ingratitude and the cross; others who do it gladly, but for the sake of avarice. 9, 1102. 1277 f.
818Histories - Hoch, Georg. 819
Histories. In all histories, God's judgment is prescribed from the beginning of the world. 3, 184. The histories testify that God has always fulfilled his threats and promises, and thus nourish the faith and fear of God in the heart. 6, 252 f. The histories have an immense importance to increase and strengthen the faith. 6, 430. The histories of Scripture are not to be respected like other histories, but attention is to be paid to the one who speaks them. 3, 273. The histories of the Scriptures should not be overrun and considered bad. 3, 267. The histories of the holy fathers are not to be regarded as minor, but far surpass the histories of all monarchs and rulers, however glorious they are to be regarded. 1, 861. The pagans have innumerable books in which the histories are described in all kinds of languages; but we have the histories of the holy Scriptures, which are sealed with God's word. 1, 862. The best histories are those in which there is much of God's word. 3, 439. The histories of the whole world in one heap are incomparably less than a single one of the people of Israel. 3, 1396. The histories of Deuteronomy are called holy histories, not because they are done by holy people, but because they are done according to the holy word of God. 3, 1396. Histories and figures, written in the first book of Moses, are gold and silver, built on the one foundation. 3, 490. In the history of Isaac are thoroughly excellent examples of faith. 3, 410. The histories in the holy Bible surpass all other people's histories, because they are holy and useful for the reason that God speaks there. 2, 901. In the histories of Abraham and the other patriarchs we have better examples than those which the pope holds up to us in his legends. 1, 1316. The knowledge of the sacred histories is more necessary for the explanation of the prophets than that of grammar. 6, 9: History should be an example for us, by which we are taught to live rightly in faith and love. 6, 11: The history of the high rulers, as Alexander has been, is wondrous, excellent and mighty, but when compared with the holy scripture histories, it is all darkness. 1, 861. One must be careful not to treat the Histories too carelessly, following the example of Origen, Jerome and others. 6, 428. Some ancient fathers, in treating the Histories of the Old Testament, have left aside the faith, which is the main part of the sacred Histories. 14, 152. 14, 152. It would be most beneficial for the rulers if they read the Histories, both pagan and sacred, from their youth.
of the books. 10, 1371. The histories are an indication, memory and characteristic of divine works and judgments, how he preserves, governs, hinders, promotes, punishes and honors the world, especially the people 2c. 14, 378. great lords, as emperors, kings 2c., should have histories written with diligence in their time and, kept on the libraire, enclose them 2c. 14, 378. 14, 378. Because the histories describe God's work, that is, grace and wrath, they should be written with all the utmost diligence, fidelity and truth. 14, 379. We do not even have the histories of the apostles reliable and pure, except as much as has been left to us by Lucas, Eusebius and some others. 14, 402. Even in the city of Rome itself, it is not known where the heads and bodies of the apostles Peter and Paul are, nor of their complete histories. 14, 402. History of the confession of a man who had come to the baptism of a child by chance. 5, 415. In truth, we have only some mutilated fragments of histories, but not church histories. 14, 370. Through the booklet of Menius, the reader will not only gain the right understanding and use of the sacred histories, but also an example of how to treat them according to the similarity of faith. 14, 154 f. In his explanation of the first book of Samuel, Justus Menius traced everything back to the main section and teaches that in the histories, the faith of the saints toward God must be paramount. 14, 153. If you refrain from acting faith in the sacred histories, which Origen has put on the track, the histories of the pagans will be far greater and more glorious. 14, 153 f. In the histories of the emperors one sees how the popes have been and still remain full of devils. 19, 1964.
History writers. The historians are the most useful people and best teachers, so that they can never be honored, praised and thanked enough. 14, 378.
historical. It is the historical mind alone that can teach something thorough and true. 1, 285.
high. No one is so high that he cannot fall, and no one so low that he cannot come up. 3, 184. No man is so high that he does not have to fear that he will become the lowest of all; again, no man lies so low that he does not have to hope that he will become the highest. 11, 515. Whoever floats highest and thinks he cannot sink, God throws him to the ground. 3, 186.
Hoch, Georg. Brother Georg Hoch returns to Erfurt. 15, 2481.
820Hochmuth - yard drive. 821
Arrogance. Arrogance makes people want to be and seem more powerful, wiser and more just than they really are. 4, 2071. If someone has something special, be it beauty, art, money, nobility, we know neither end nor measure of arrogance. 13, 1213. All ungodly teachings come from the root of arrogance, therefore Augustine calls arrogance the mother of all heresies. 4, 391. Arrogance is, as Augustine rightly says, the mother of all heresies, yes, the source of all sins and all destruction. 9, 716. Pope Alexander III practiced a public inhuman defiance and arrogance against the pious, powerful Emperor Frederick Barbarossa. 12, 684 f.
Arrogant. Every arrogant one, and a man who is wise in the prudence of the flesh, cannot be subject to God. 4, 832 f.
Hochstraten. Luther's writing against Jakob Hochstraten. 21b, 3313 ff.
Wedding. In all the world the custom has come that the weddings are held publicly with good life and pleasures, so that the secret vows are condemned. 10, 717. The arrangement and preparation for the wedding is not to be punished, if it has its measure, and the expenses are not too great. 1, 1693. God permits the ordering, pomp and adornment at the wedding, and has no pleasure in the holiness of the sour hypocrites, who want one to abstain from such things. 1, 1714. God permits the adornment, the banquet and the merriment of the wedding for the sake of the marriage state 2c. 1, 1714. At weddings, eating and drinking and having guests should be according to the dignity of the state, and the good life should be directed to joy, not to becoming mad and full. 11, 467. At weddings or other gatherings, no one should do anything special, but should keep the same pace as the crowd, sitting, walking, standing, dancing, eating and drinking. 16, 2298. Where we are invited to a wedding, we also give gifts to the groom and the bride. 1, 1694. Luther's advice is to proceed to the wedding as soon as possible after the betrothal, because postponement is dangerous because of the slanderers. 22, 1130. The Lord performs his first miraculous sign at a wedding in the poor, little town of Cana. 13, 1596. When the Lord Christ came to the wedding, He did not separate the bride and the bridegroom, but left them with each other, and helped to make the wedding honest. 13, 159. In the spiritual wedding with Christ, all his righteousness will be ours, and in turn all our sins and infirmities will be ours. 12, 2026.
Court. Of course, a pious man can also be at court, but he must be among the thorns and always wait for the thorns. 5, 26: In the courts of the princes, there are hardly four or five out of four hundred who earn their pay with earnest and honest service. 5, 1559. He who can keep himself from going to any prince's court is truly a blessed man, not only in our time, but in all times. 2, 1789. At court, almost everyone seeks, not how the prince will increase, but how he will make himself warm and fat; it is up to the prince, as God wills. 5, 807. Whoever wants to gain something at court must be bold and fearless, even if he is often denied something. 22, 1916. At court it is very difficult to recognize the great larvae of the devil and to rule, that God himself must rule the lord against all courtiers. 5, 827. That kings, princes, and whoever else could resist the Roman court, acted far more godly than if he himself resisted the Turk. 8, 1361.
Hofer. Luther, Jonas and Melanchthon ask the Elector to provide for Egidius Hofer. 21a, 1596 f.
Courtly life. The Christian should have an abhorrence of courtly behavior and a splendid way of life, for it is an abuse of food and possessions. 9, 1433. Pride and arrogance are hostile to everyone and are cursed by all the world, even by strangers who are not concerned with it. 12, 678. Rulers who despise God and man with their pride lead country and people into harm by their pride. 12, 680. Where there is pride, there is not forgiveness of sins. Arrogance threw the most beautiful angel out of heaven and the most beautiful two people, Adam and Eve, on earth. 13, 2307. God forgives all sin, but he cannot and will not forgive pride, because all the greatest vices reign there under the appearance of piety. 13, 2305. Hopefulness is completely incurable unless it is healed either by the grace of God or by his wrath. 4, 2070. That one recognizes and feels that he is learned, wise, rich, 2c. is not evil, but to exalt oneself with such gifts and to use them for pride is devilish. 1, 985. If the vice of presumption comes among the teachers of the churches, so that they despise others before themselves, this is a great harm to the church. 1, 1630. The vice of courting is a cruel plague when it comes among the preachers, so that they desire to hang people on themselves. 7, 1146. The pride that arises and grows out of the gifts of the spirit is a devilish vice that is contrary to God's nature.
822Hopeful - Hope. 823
The Lord wants to warn us against spiritual hope and bring us to the knowledge of our impure heart and sinful nature. 9, 1283. The Lord wants to warn us against spiritual hope and bring us to the knowledge of our unclean, evil heart and sinful nature, and thus lead us to the hope of His grace. 13, 771. Münzer, Carlstadt, Zwingli, Oecolampad, Stiefel, Eisleben all fell through hope. 22, 1043.
worthy of hope. Paul mentions among the virtues of a bishop as the very first one that he is not hopeful, that is, that he does not exalt himself in his office and honor or intellect. 12, 425. Proud and presumptuous people are destroyers, not only of themselves, but also of the world regime, the church, the household regime and all things. 4, 2069. Even if you stumble, or sometimes even fall into the mire, it will not displease God as much as if you had all holiness and were hopeful. 13, 832. Three things, namely power, wisdom and justice, make people hopeful in general. 4, 2070. The hopeful saints cannot suffer their works to be rejected. 3, 112. In God's glory we should be hopeful, not in the filth of our works and merits. 5, 426.
Hopeful. No one is poorer and more wretched than a trusting man, for he cannot call upon God or trust him, for he does not know that he is subject to sin and death. 2, 1389. The trustworthy fall against their expectations into misfortune, become disgraced and perish. 4, 2071 f. When God wants to overthrow the worthy, he leads them to ruin with their own wisdom. 13, 2746.
hope. To hope is nothing else than to be unstable in the divine mercy, which is promised to us for free and out of pure grace. 11, 1940. That is the only way to salvation, that is the only refuge in misfortune, to hope, not for human counsel and help, but for the name of God. 6, 595. In order to hope, it is not necessary that you have merits, but that you look in pure simplicity to the word of promise. 4, 475.
Hoffmann. Luther reprimands Stanislaus Hoffmann in Zwickau for having allowed himself to be appointed to the position of Soranus by the council without the knowledge and will of the pastor Hausmann. 21a, 1653.
Hope. The word hope, according to the way of the Scriptures, can be taken in two ways: for the thing that is hoped for and for the heart that hopes. 9, 623. Hope is nothing else than relying and waiting for the thing that one does not see, because what one sees, one must not hope for.
11, 1940. The mercy of God, which does the promise by grace, and the truth, which fulfills the promise, are the causes of hope. 4, 475. Hope is based on the pure and undeserved goodness of God, which is promised by grace and should be invoked by those who are not worthy of it. 4, 983. Perfect hope comes from many and various tribulations. 4, 459. Hope comes only from God having mercy and pouring it out. 3, 1189. Hope has no other basis than the mere mercy of God, not our works. 3, 1189. Hope does not' come from merits, but merits from hope. 4, 456. Christ's works are holy and perfect, therefore we must keep hope in mercy, because he was born for our sake 2c. because he wanted these to be our gifts. 5, 172. Faith and trust are followed by hope, which reminds me that I should wait and that I have a gracious God. 2, 7: Faith teaches the truth and defends it against error and heresy; hope endures and overcomes all evil, bodily and spiritual; love does all that is good. 9, 629. Faith is earlier than hope, because it is the beginning of life and starts before all tribulations. 9, 629. By faith we have begun, by hope we endure, by revelation we will attain the whole. 9, 629. Hope without faith is presumption and a temptation of God, for it lacks the knowledge of truth or of Christ that faith teaches. 9, 627. In theology, faith without hope is nothing, for hope endures and perseveres in misfortune and overcomes it. 9, 627. From the word follows faith, from faith the new birth, from birth we enter into hope, that we may wait and be sure of good. 9, 971. 9, 971. Although we are certain that we have all the goods of God through faith, we do not yet possess them sensibly, but await them through hope. 9, 1121. Faith looks at the word and believes it to be true, but hope looks at what the word and the promise promises. 11, 1941: The work and fruit of faith is a happy conscience, a sure heart and a bold confidence in God; but hope keeps still and waits for what is promised to it by God. 11, 1940. Just as faith alone looks to the promise of God, so hope alone looks to the pure and undeserved mercy of God. 11, 1940. A living hope, that is, in
824Höfler hell . 825
9, 1122. We must take comfort in the hope that is certain and will not let us be put to shame until that day when we will see what we now hope for. 9, 1122. Paul sets the blessed hope against this miserable, wretched life, in which all misfortune, fate and sin chase us and torment us, if we want to be devout. 12, 117. Our blessed hope will not remain like this forever, but will finally appear, so that we will have full possession of what we are now waiting for. 9, 940. We must have the piece of the blessed hope for that life; we must have the other piece of good works for this life. 9, 954. In the hope that death will be abolished, sin blotted out 2c., the first parents live and die, and are holy and righteous for the sake of this hope. 1, 241. In all Psalms in which a suffering is lamented, it is immediately added how one should draw hope and take a good confidence in God. 4, 548 f. Those who are in fear because of their sins and yet draw hope for the sake of the Son of God are blessed. 5, 186 f. Whoever has not placed all hope of blessedness in the Son, even though he tortures himself to death with fasting, will perish in the wrath of God. 5, 183.
Höfler. Luther and Melanchthon indicate to the council of Coburg that Wolfgang Höfler is willing to accept the school there 2c. 21a, 1401.
Courtiers. Luther complains against Wenceslaus Link about the malicious attitude of certain courtiers against the gospel 2c. 21a, 770 f.
Hofmann, Christoph. The Elector sends Luther a commentary by Christoph Hofmann, pastor in Jena, for examination by Georg Major. 21b, 2374.
Hofmann, Joh. Luther declares himself ready to prove all courtesy to Johann Hofmann on the recommendation of Abbot Pistorius. 21a, 1034. Luther asks Abbot Pistorius to help Johann Hofmann, who has obtained the master's degree, to pay off the debts caused by this. 21a, 1218.
Hofmann, Melchior. Luther warns Amsdorf about the furrier Melchior Hofmann, a false prophet and Anabaptist. 21a, 940. Luther reports about Melchior Hofmann to Amsdorf that he had received bad testimony about him. 21a, 1054 f. About Melchior Hofmann, who arrived in Kiel and teaches nonsensical things. 21a, 1101 f. Luther admonishes Crown Prince Christian to keep Melchior Hofmann in check. 21a, 1176 f. Luther warns Wilhelm Pravest, preacher at
Kiel, before the Anabaptist Melchior Hofmann; he should see to it that he is not allowed to preach. 17, 2235. Luther reports to Nicolaus Amsdorf that he has written to Duke Christian of Holstein about Melchior Hofmann. 17, 2235.
Courtiers. It has always been the way of the courtiers to speak what pleases the princes and lords in order to snatch something. 5, 24.
Song of Songs, the. What the Song of Songs is about. 5, 1580. In the Song of Songs, Solomon speaks of the spiritual procreation, that the young people are instructed for the service of the church and in the secular government. 5, 1643. The Song of Songs is a hymn of praise, in which Solomon praises God for obedience, as a gift of God. 14, 29. As the Psalter is a song about the whole Scripture, so the Song of Solomon is a song or chant about all ecclesiastical things. 22, 1984. The Song of Songs also looks like a book of parts, taken from Solomon's mouth by others. 14, 31 f. It is said that among the Jews, young people were forbidden to read the Song of Songs. 5, 1642. Luther's short interpretation of the Song of Songs. 5, 1580-1659.
High Priest. In the Law of Moses, the high priest alone went into the Holy of Holies and prayed for the people; in this figure our Lord Christ is finely depicted. 22, 278. Christ is such a high priest, who therefore sits at the right hand of God, that we should fear neither wrath nor disgrace, but be provided with fatherly, eternal grace. 2c. 5, 1026. All the mysteries that are presented in the old high priest cannot fit anyone else but Christ. 18, 1233. Paul says: Christ is signified by the high priest; Alveld says: St. Peter. 18, 1030.
High schools. At the high schools, it is now the great custom to ensnare the youth with oaths and to torment their consciences, so that one does not have to watch over them 2c. 19, 1571.
blessed. What it means that Christ has "blissful lips". 5, 358 f.
Holland. Luther's epistle to the Christians in Holland, Brabant and Flanders. 21a, 525 ff.
Hell. As the kingdom of God is justice and peace and security, so hell must necessarily be sin, fear and terror. 4, 267. The Scripture calls extremely severe trials hell, as can be seen everywhere in the Psalms. 14, 928. Hell is not a certain place. When someone is in extreme tribulation, that is called the deepest hell. 14, 956. Hell
826Descent into hell - Horace. 827
is the terror of death, i.e., the sensation of death. 4, 990. The torment of hell is nothing but fear, terror, dread and despair. 11, 1156. Description of the torments of hell. 8, 1191. In death and in hell is first that one forgets God, then that one blasphemes Him forever. 4, 538. On the last day a special place will be hell, or there will be those who are so damned in hell or eternal wrath of God. 14, 881. As the painters of old, when they painted the Last Judgment, depicted hell. 17, 1334. Christ went to hell for us, to break and destroy it. 22, 299. We are to believe and say that Christ, God and man in One Person, went to hell, but did not stay in it. 10, 1129. Christ personally destroyed hell and bound the devil. 10, 1130. That Christ went down to hell is that he overcame the devil and broke hell, so that no Christian should be afraid and terrified of the devil from now on. 13, 1875. Many have presumed to contradict the Holy Spirit and to say that the soul of Christ was not in hell, but only according to the effect. 4, 990. One says of a vision that a pious man saw hell, that it was paved with the plates of monks and priests. 7, 1163. Also hell is full of God and God's justice, not less than heaven is, because the justice of God is God himself, but God is the highest good. 10, 1894.
Ascent to Hell. Christ's ascent into hell happened, is preached and believed, because Christ destroyed the power of hell and took away all the power of the devil. 10, 1127. The right truth and opinion of the article of Christ's ascent into hell is that Christ overcame the devil and took all his power away from him. 10, 1128. One should not worry much about Christ's ascent into hell with high, pointed thoughts, how it might have happened, because it did not happen bodily. 10, 1126.
infernal. Those are right who think that the infernal punishment will consist in the fact that the wicked will wish to escape from the hand of God, but will not be able to do so. 5, 750.
Wood. Christ alone is the green wood; all other men are conceived and born in sins and are therefore dry wood. 3, 748. The cursed wood is a blessed wood for us, a noble, delicious altar, since the Son of God offers Himself to the Father.
for our sin as the right eternal priest. 13, 455.
Holzwart, Joh. Luther asks the Elector for Joh. Holzwart, for: the nun Elfe Gaudelitz, for two Gardiane from France, for Bastian Ligarius and for the Cantorei zu Wittenberg. 21a, 871 f.
Homer. Homer, Virgil 2c. are the most blood-dripping and cruel instigators, stimulators and eulogists of murderers, tyrants and the most terrible enemies of human blood. 4, 893. In Homer there is no verse so beautiful as in the Psalms. 4, 1482. Homer said: The worse part generally keeps the upper hand. 5, 1545.
Homousios. Homousios means one being or nature, or one and not two beings. 16, 2211. St. Jerome would have liked to see the word homousion taken out of the Athanasian Creed, because it is nowhere in Scripture 2c. 22, 1063 f.
Honold... Luther complains against Hans Honold, citizen of Augsburg, that God's word is suppressed in Augsburg. 21a, 1573 f.
Honter. Luther expresses his joy to the preacher Johann Honter about the state of the church in Transylvania, and comforts him because of the adversities 2c. 21b, 2975.
Horae canonicae, Nowadays, a priest's most distinguished work is to read the horas canonicas, which, as they say, cannot be dispensed with at all. d. 19, 112. About the great torture and discomfort that Luther suffered because of the pope's command to pray the horas canonicas. 22, 517 f. 525. A monastic brother of Luther, who could not attain indulgence, dinged one who prayed the horas canonicas for him. 22, 525. How the devil in the form of a poor soul vexed Mercurinus because of the horae canonicae. 22, 525.
Horace. Horace said that no one is satisfied with his status. 3, 941. Horace says: What is delivered by the ear is less irritating than what the reliable eyes see. 3, 1306 Horace says: A new pot keeps for a long time the smell of what was first put into it. 3, 1302 Horace says that those who travel across the sea change the sky, but not the heart. 5, 584 Horace says: No one is satisfied with his fate, and no one has learned to remain in the position of life he has been given. 5, 1390. If Jupiter should hurl lightning as often as men deserve, he would soon be without weapons, says Horace. 5, 1513. Horace teaches that words easily follow where the matter is right.
828Horeb - Hosea. 829
is taken, recognized and considered 2c. 1, 999. Horace says rightly: What lords and princes or rulers sin and commit out of foolishness, the country must pay and be punished for it. 1, 1325.
Horeb. Horeb and Sinai are the same. 3, 1380. 1642.
hear. In the sermon and the sacraments we do not see, but hear it only, that all our sin is forgiven, grace, blessedness 2c. is given to us. 5, 241. To hear rightly means to hear the truth gladly, when it already hits my person, and I let myself be punished and better. 13, 2727. Christ forbids to hear those who do not teach Christ's word but their own. 4, 2113.
Listening, that. In hearing the word of God, we must not pay attention to the man who speaks, but to God who teaches. 4, 401. Faith does not come, nor does it exist, without hearing and outward preaching of the Gospel, by which it begins and increases or is strengthened. 11, 1737.
Horn. Horn in Scripture means a strong, glorious power or dominion. 5, 1130. Horn in the Hebrew language means power, defiance, dominion, and what one may rely on. 11, 2273. a horn of salvation, that is, a kingdom of grace, to which all those who are in sins, fear and distress shall find help in such a kingdom, so that sin shall not hurt 2c. 13, 1147. A Christian takes the horn of Christ's kingdom and with it strikes down death, sin and the devil; but it is not in our power, but God has raised it up through the ministry of preaching. 11, 2280. Zechariah calls the kingdom of Christ a horn, that is, a contentious, restless kingdom, because it is attacked by many enemies; so it resists boldly. 11, 2280.
Horns. Horns is figuratively said for rays or for shine; so the Scripture speaks of the face of Moses. 14, 1542. The Hebrew tongue calls the shine that emanates from something "horns"; therefore Moses had horns, that is, shine, in his face. 14, 1500. horns mean kingdoms everywhere in the Scriptures, also according to the historical view. 14, 1999.
Margaretha Blankenfeld reports to Luther that her daughter Catharina Hornung wishes with all her heart to live together again with her husband Wolf Hornung. 21a, 1041. Luther answers Margaretha Blankenfeld that Catharina Hornung, her daughter, does not seem to be serious, otherwise she would at least write kindly to Wolf Hornung. 21a, 1081 f. Lu
ther asks Catharina Hornung to write a friendly, serious letter to her husband so that he may feel that she is serious about reconciling with him. 21a, 1082 f. Luther publishes Catharina Hornung's letter to Wolf Hornung, so that everyone may know what Luther has received in response to his letters. 21a, 1422.
Hornung, Wolf. Luther writes to the Elector Joachim I of Brandenburg that he is concerned that Wolf Hornung is the cause that Minkwitz must be God's instrument against him. 21a, 1183 Luther exhorts the Elector Joachim I of Brandenburg to take a different stand against Wolf Hornung. 21a, 1183 f. In a letter to the Brandenburg councilors, Hornung sharply rebukes the behavior of the Elector and demands his wife and restitution 2c. 21a, 1185 ff. Luther again seriously admonishes the Elector Joachim I to behave properly in Hornung's matter. 21a, 1191 f. Luther publicly urges Elector Joachim I in a printed letter to do justice to Wolf Hornung. 21a, 1213 ff. Nicolaus von Minkwitz declares his willingness to take on Wolf Hornung against Luther and to represent his cause at the Diet of Speier 2c. 21a, 1267 f. Luther has so far supported and fed Wolf Hornung, who is displaced and miserable. 21a, 1322. Luther asks Wenc. Link to procure a trustee for Wolf Hornung. 21a, 1322 f. Luther asks the Churfürst for lumber for Wolf Hornung. 21a, 1661.
Hosea. The prophet Hosea worked eighty years to teach the people and to punish idolatry, and will undoubtedly have converted many. 2, 2047. Hosea lived and preached under the second and last Jeroboam, the king of Israel, at which time also Isaiah lived in Judah, also Amos and Micah. 14, 54. Hosea preached harshly against idolatry in his time and punished the people freshly, then also prophesied mightily and very comfortingly about Christ and His kingdom. 14, 54 f. All the sermons of the prophet Hosea are to punish the idolatry that was in Israel, so that they chose their own worship and their own place. 2, 776. Hosea prophesied for a long time, almost forty years and more. The Assyrian captivity happened while Hosea was still alive. 6, 972. What was prophesied by the prophet Hosea, Cap. 13, 14. and Cap. 6, 1. ff. who lived 760 years before Christ, has been fulfilled in Christ. 3, 660. Hosea uses the word "harlot" and "fornication" of spiritual fornication, that is, idolatry; his marriage-
830Pants " - sleeve. 831
wife and children have had to bear such a name for the sake of the idolatrous people. 14, 55. It seems that Hosea lived in old age still in the captivity that he predicted. 6, 948. Amos and Isaiah were also, like Hosea, in the time of Uzziah, but Amos seems to be older, Isaiah younger, for he is said to have lived until the time of Manasseh. 6, 1075. Hosea is thought to have been in office earlier than Micah or Isaiah. 6, 1075. Luther had to give up the work of translating the prophets because of the weakness of the main and only finished Hosea. 21a, 1537. Notes on the Prophet Hosea, according to the Zwickau manuscript. 6, 946 ff. Notes on the Prophet Hosea, after the Basel printing of 1526. 6, 1030. Interpretation of the Prophet Hosea, compiled by Veit Dietrich and overlooked by Luther himself. 6, 1070 ff.
Pants. That Mary should have wrapped the child in Joseph's pants, as it is known in Aachen, is all too lying and frivolous. 11, 123.
Hosanna. Hosanna means in German: Oh, give salvation, or: Dear one, help, or: Dear one, make salvation. 11, 44. The word Hosianna in Hebrew comprehends in itself two words: I pray, make blessed; or make salvation, be a beatific. 12, 1005. By the word "Hosanna in the highest" we ask that Christ may lead and govern His church salvifically and happily. 12, 1005. Osanna is read in all churches; this is wrong, it should be called Hosanna. After that they made a female name out of Osanna, it should be called Susanna, a rose. 11, 45.
Hospices. Of the good care and nursing in the hospitals and foundling hospitals in Italy, as Luther himself saw it in Florence. 22, 498 f.
Huberinus. Luther advises Caspar Huberinus to accept the office of assistant offered to him by a Sacramentarian, since it is a sign that they want to be unanimous in doctrine. 21b, 2013. Luther warns Caspar Huberinus in Augsburg against the enthusiasts, that one does not use their office. 21-e, 1719 f. Luther writes to Caspar Huberinus in Augsburg about the Concordia and about the conduct to be observed against the canons there. 21b, 2113 f,
Hübmohr. Balthasar Hübmohr introduces Luthern in his blasphemous booklet by name, as if he should be of his mind in the rebaptism. 17, 2188.
Hips. Joseph and Jacob both looked to the promise of blessing in the future
Seed seen, which blessing was in the hips or loins of the fathers. 2, 1840.
Hügel. Luther recommends M. Andreas Hügel to Dorothea Jörger, who goes there as a preacher. 21b, 2170. Luther proposes Andreas Hügel as preacher to the council of Amberg. 21b, 2278. Luther, Jonas and Melanchthon send the U. Andreas Hügel as preacher to the city of Amberg. 21b, 2288. Luther gives Andreas Hügel instructions on how he should answer an opponent who claims the merit of good works. 21b, 2311 f. Luther and Melanchthon send M. Andreas Hügel and M. Johannes von München as preachers and M. Matthäus Michael as a school teacher to the council at Amberg at his request. 21b, 3025.
Hulda. It is sufficiently obvious that the oath and the goblins are devils. 3, 1156.
Huldreich. The German name "Huldreich" means John and Hannah in Hebrew. 3, 508.
Help. We are to do what is our duty in the church, but must hold fast to the hope of divine help. 4, 1861. Look to the help of God, which he has shown, and do not look to the adversity; that would bring you harm. 3, 1802. In time of trouble we should expect divine help, but the time and manner of it is not known to us, so that faith is based on what it does not see. 4, 321. Just as God is ineffable, incomprehensible and unapproachable, so is His will and His help, especially in the time of temptation. 4, 322. For this reason, God tends to postpone help, so that he may test and prove us, and bring us first to self-knowledge, and then also to his knowledge. 4, 1851. We are far from help when we suffer, but God is near to help us. 4, 1239. This is God's gift, that one may suffer misfortune and death and also know how to bear them and from where one should seek help. 4, 979. If a man undertakes to do a great thing, he should not do it by trusting in others, but should seek God's help. 4, 1956. Christ is most powerful when one thinks he is least able, and help is closest when one thinks it is farthest away. 6, 516. The blind who seek help from Christ receive sight, sinners are justified, the lost are saved. 13, 980. Christ cannot refuse his help if one seeks it from him with earnestness and right faith. 13, 977. Where man's help ceases, God's help begins, or faith in God's word. 22, 134.
832Dog , the - Hu". 833
Dog. The most faithful of all animals is the dog, which comes closest to man in acumen and erudition. He understands the words of men. 22, 1936. If one is bitten by a mad dog, one must tie on dog hair, so deß Bitz is cured. 7, 1926.
Hund, Joachim. Luther asks Jonas as visitator, when parishes are vacant, to appoint Joachim Hund and Wolf Holzwart. 21a, 1300.
A hundred. That one would take five or six of a hundred, we would be well satisfied, if only there is a pledge that can bear it. 22, 231.
Dog Days. The Dog Days get their name from the Dog Star or Margaret Star. 13, 2110.
Hunger. No man has ever seen or heard of a Christian dying of hunger. 13, 788. If someone dies of hunger, it is a sign that he did not believe or trust God, that he had to pay for his unbelief. 13, 2196.
Hungry, one. That I feed a hungry man, drink a thirsty man 2c., is not only that he eats and drinks, but that I may gain with him and bring him to Christ. 11, 1720.
whoring. Because you whore and bubbe, it is a sure sign that you are without faith, that you do not believe God's word to be true. 12, 1999.
Whore children. In Rome, so many children of whores have been born that, for their sake, they have built their own monasteries to raise them, and the pope is called the father of these children. 22, 1211.
Harlot woman. How this is to be interpreted, that Hosea is commanded to take a harlot wife. 6, 948. 1082 ff.
Fornication. This is the most shameful thing, that Christians are inclined to the opinion that mere fornication is not sin. 1, 204. People who believe that after this life there is no other life, do almost wisely that they make do with free fornication and do not join in the toil of conjugal life. 8, 1028. Monasteries and cathedrals prove by their life and conduct that they do not consider fornication a sin. 1, 204. The bishops sell fornication for money and do not punish anyone for it. 19, 720 f. The devil likes to have fornication and dissension, because when he has them, he knows that people do not ask much about God anymore. 22, 1192.
Hus. Both the spirit of John Hus and his scholarship are wonderful. 21a, 247. It is highly astonishing that Johann Hus was able to stand so firmly on his own.
against all the world, pope, emperor and the whole council, because not one man stood with him. 8, 733 f. In John Hus, the Holy Spirit was very powerful, that he alone held so joyfully and firmly to God's Word against so many people and nations gathered in Costnitz. 22, 1407. The whole papacy, with so much banning, preaching, burning and raving, could not prevent it. The whole papacy, with so much banning, preaching, burning and blustering, could not prevent the righteousness of John Hus from being revealed. 5, 47. John Hus, the innocent Abel, makes the pope and all his followers heretics, apostates, murderers and blasphemers. 5, 18. 328. The pope and his followers condemned Johann Hus; but no condemnation, no crying 2c. helps them, he remained prominent and is praised. 5, 327. Johann Hus now leads his horn in honor, although the papists are angry about it and grit their teeth. 5, 1131. After Hus' death, one clasp after another was torn from the papacy, until the pope was greatly despised. 5, 1128. Johann Hus must stand out and be holy, and those who strangled him must have the name that they became murderers of him. 5, 1126. Johann Hus is condemned before our time, as shameful as never heard, and his name, as they thought, erased, nor does he now shine forth in honor. 7, 529. John Hus is most shamefully condemned and killed, yet he has come to such honor that his word, which he preached, has broken forth and shines in all the world. 8, 756. Now the memory of John Hus is in blessing, and, of all who have suffered persecution and death for God's glory. 14, 1657. Even the enemies must confess that Hus was right; he had not been overcome, but had been dealt with by force. 5, 1126. Erasmus writes publicly in print: John Hus has been burned, but never overcome. 16, 2106. It is a delicious thing that Abel and Johann Hus are proclaimed as pious people in all places, and those who strangled them must fall at their feet. 5, 1124. With John Hus, truth was struck on the head, yes, struck down, and the abomination of the papal statutes was erected in the holy place. 4, 1319. John Hus was strangled by the pope, and others more, but God does not forget them, they must come forth; yes, the pope himself must proclaim him in the bull on Green Thursday. 5, 1123 f. The pope and his followers acted at Costnitz as a true final Christian, condemned the holy gospel with John Hus, and put the doctrine of the infernal dragon in its place. 15, 1550. Luther had, since he was at the disputation in Leipzig, the
834Hus . 835
He did not read the books of Johann Hus, otherwise he would have kept (so he says) all the articles condemned to Costnitz. 15, 1419. The world full of clergymen and monks could be promoted and made equal to princes and lords, but Johann Hus and Leonhard Kaiser could not be tolerated. 5, 716. Since the death of Hus, the pope has become contemptible even among a child. Hus was very learned, he has not been convicted. 14, 1757. The holy, pious martyr John Hus complains a lot about his sins in his writings, but he was burned miserably not because of his sins, but for the sake of the name of Christ. 13, 1283 f. Although John Hus is a poor sinner, the pope persecutes him not because of his sins, but because of the right doctrine. 13, 1284. When John Hus was led to torture, he prayed with great courage like this: JEsu, Son of God, who suffered for us, have mercy on me! 2, 2003 Hus considered the pope to be the head of the church, but he did not remain in such error; at his end he said: O Son of God, who died for me, have mercy on me! 7, 1324. John Hus and other holy martyrs died in such a way that they badly kept the word and suffered death in hope of the promise. 6, 791. John Hus became blessed for his person, since he died in the Lord; now his works follow him, and are now also called blessed and holy 2c. 18, 888. What Proles said to Staupitz about the unjust condemnation of Hus. 16, 2106 f. D. Staupitz said to Luther that he had heard from Andreas Proles in Gotha that the latter had said, when they saw the image of D. Andreas Zachariä, who had overcome John Hus: God keep me that I do not carry this rose 2c. 22, 1404. Hus is overcome by D. Andreas Zachariä with a forged Bible. 22, 1404 f. Emperor Maximilian used to say of Hus: You have wronged the pious man. 16, 2106 Luther said: Hus was a noble man, his death was well smelled, because soon after his death Emperor Sigismund had no more luck. 22, 1405. After Hus was killed, Emperor Sigismund had no more luck, and he died without descendants. 15, 1886 Hus, raised from the dead, torments his murderers, the pope and his own, more and more than when he was alive. 18, 1269. John Hus was the first to call the pope an antichrist, therefore the honor must be left to him. 5, 1128. John Hus did not reject the sacrifice of the Mass, as Luther did,
not the merits, not other services; he questioned the primacy of the pope 2c. 5, 84. John Hus has had a hundred years and more of crying out as if he was the most wicked man because he attacked the three crowns; nevertheless, his song has remained. 5, 1126. John Hus confessed that there was a holy Christian church; where the pope was not pious and holy, he could not be a member, much less the head of the church 2c. 5, 1234 f. Hus also taught that the pope was head of the churches, not by divine but by human right. 6, 927. Hus taught: If the pope were not holy, he would not be a member of the Christian church. This was the great heresy, therefore he had to be burned. When the ablah was so blasphemously preached in Bohemia, John Hus opposed it, and especially attacked the Clementine, diabolical bull, and punished the vices of the popes. 6, 927. The pious martyr John Hus was overpraised and condemned by the devil in the Concilio of Constance, because he punished the pope and his clergy for the sake of their evil life. 11, 815. John Hus had gone so far as to preach that the pope could do wrong, which at that time must have been worse heresy than if you had denied Christ. 16, 2105. John Hus only punished the pope's and his scribes' abuses and lives. 22, 861. John Hus and others punished the vice of simony very severely, but it was all in vain and in vain. 2, 105. At the Concil of Costnitz, the supreme cardinal said to John Hus: If you want to be taught, you must first recant all your doctrine. 16, 2087. Luther believed that Hus was a cursed heretic and, in order to defend the pope, would himself have set fire to this heretic in order to burn him. 9, 103. Luther has so far unconsciously taught and held all things of Johann Hus, also Johann Staupitz; yes, Paul and Augustine are right Hussites. 21a, 239. All those who hold the articles of Johann Hus to be condemned deny and condemn Christ himself. 15, 1419 f. Despite all corners, points and angles, and all papists and Romanists, that you overcome a leaf of Johann Hus' with writings! 15, 1423. Hus was a noble, highly enlightened man, whom not even twenty thousand corners could overcome, put in a heap. 15, 1422. Luther says: Hussen's disgrace shall be dearer to me than Aristotle's honor; I will gladly leave the liar and knave Aristotle to Emser. 18, 1269. Emser admits, not only against the Concil of Constance, but also against Eck, that some true articles
836Hussites - Jckelsamer. 837
of Hus had been unjustly condemned. 18, 1227. Luther recognizes from the book of Johann Hus "von der Kirche" that the sense of the articles of the same is exceedingly Christian. 4, 970. Hus was a pious, learned man, as one can see in his book about the church, and Luther loves it. He died, not like an Anabaptist, but like a Christian. 22, 1407. John Hus did not yet recognize the papacy, because he only saw some abuses and concluded from the customs to the person of the pope. 22, 1774. John Hus and Jerome of Prague were righteous and holy members of the church, but the pope, cardinals, bishops, doctors 2c. the church of the wicked. 1, 459. John Hus and Jerome of Prague have had an undaunted courage and constancy, that they alone have dared to set themselves against the whole world's judgment. 1, 538. John Hus and Jerome of Prague were burned at Costnitz against papal, Christian and imperial escort and oath. 16, 331. John Hus and Jerome, devout Christians, were burned by heretics, apostates and final Christians, the papists, for the sake of the holy gospel. 15, 1555. At the time of John Hus, the Church seemed to be destroyed, and yet God filled both him and his companion Jerome of Prague with the Holy Spirit. 2, 2002. John Hus and Jerome of Prague, whom the pope strangled, the pope alone corrupted physically and not spiritually. 18, 1574. John Hus prophesied about Luther: They will roast a goose now (because Hus is called a goose), but over a hundred years they will hear a swan singing, which they shall suffer. 16, 1700. Hus proclaimed to the papists: Over a hundred years you shall answer me. Item: They will roast a goose (Hus means goose), a swan will come after me, they will not kill it 2c. 6, 927. When they had burned Johann Hus at the Concil at Costnitz, they had the place from which he was burned dug up a whole cubit tkef, and the earth with the ashes thrown into the Rhine. 7, 1115: Luther's preface and postscript to some letters of John Hus, written from the prison at Costnitz to the Bohemians in 1415. 16, 2084. True description of the action taken with Johann Hus a hundred years ago. 16, 2094 ff.
Hussites. From the Hussite correspondence in Bohemia with Luther at the time of the disputation in Leipzig. 15, 1370 ff. Because the Hussites, contrary to the institution of Christ, hold private or corner masses, and also speak the words secretly, their communion in the sacrament is to be avoided. 22, 591.
Hat. In our times, we take off our hats or bend our knees to show honor and due respect to others. 2, 1605.
Hütten. Excerpt from Ulrich von Hütten's letter to the Elector Frederick of Saxony concerning the papal bull. 15, 1459. Hütten writes to Luther that, trusting in divine assistance, he should not lose heart, but continue to fight vigorously for the cause of Christ. 15, 1845 ff. Ulrich von Hütten writes to Emperor Carl V. and asks him not to be so taken in by the papal side and to listen to the innocently accused Luther. 15, 1848: Hütten reproaches the clergy gathered in Worms for their enmity against the evangelical truth and their vicious life and exhorts them to reform. 15, 1858. Hütten writes to Luther: the pope has pursued him with daggers and poison, and has ordered the bishop of Mainz to send him captured and bound to Rome. 15, 2406. Luther wrote to Hütten that he did not want violence and bloodshed to be used to fight for the gospel. 15, 2506.
Hyperbaton. The figure of speech hyperbaton. 8, 1410. 1418.
Hyperbole. The figure of hyperbole is frequent in sacred scripture, as well as in secular writings. 14, 1413.
Hypocrita. Hypocrita is not only a hypocrite or flatterer who caresses one and speaks what one likes to hear, but who at the same time also deceives and does harm under the appearance of holiness. 22, 1101.
Hysterone proterone. Hysterone proterone, a
Figure of speech. 2, 387. 982. Because of the figure of speech hysteron proteron, one must not doubt the reputation and credibility of the holy scripture. 2, 1067.
I.
Ibach. A letter of requisition from Churmainz to the Council of Frankfurt to extradite Hartmann Ibach for preaching Luther's teachings. 15, 1691: Some of Kronberg's friends complain to the Frankfurt City Council about the proceedings against Hartmann Ibach, and demand that he be allowed to preach unhindered. 15, 1692 ff.
Ichneumon. How the little animal Ichneumon kills the whale. 12, 1520. The Ichneumon miraculously kills both the crocodile and the viper; it is an example of Christ, who, though weak, nevertheless defeats his enemies. 22, 343.
Ickelsamer. Luther instructs Menius to tell Ickelsamer that Luther has given him
838Isiomnls - Irenaeus. 839
forgave everything even before he asked for it. 21a, 1001.
Idiomata**.** Christ became One Person out of God and man, therefore the person of both natures has idiomata. 16, 2231. He who confesses the two natures in Christ, God and man, must also ascribe to them both idiomata of the person. 16, 2237. By becoming man, the immortal God becomes the one who must die, suffer and have all human idiomata. 16, 2230. Idiomata of the human nature, that is, qualities that are inherent in a human being by nature, as which he can do or suffer, even must. 16, 2228. being born, suffering, dying 2c. are idiomata, qualities of human nature, tvelcher the divine nature also theilhaftig becomes in this person. 22, 286. The two natures in Christ, the divine and the human, share their idioms and attributes one with the other 2c. 22, 286. Idioms and attributes of the divine nature in Christ are rightly shared with the human nature because it is united with the divine nature. 22, 288.
Idumea. The land of Edomaea or Idumaea has lost its name today and has been called Gabalena since the time of Jerome. 2, 1009.
Ignatius. Luther asks Agricola to take in the children of Ignatius, an apothecary whose wife had died, during the plague. 21a, 1017 f.
Ilten. If anyone had doubted the abominations of the papists or had rebelled against them, he would have had to be burned or otherwise condemned, as happened to Johann Ilten and Flecken. 19, 1962 - See Hilten.
Incubi. On Incubi and Succubi. 3, 1150. 1156.
Ingolstadt. Luther's writing against the blind and foolish condemnation of the seventeen articles, emanating from the wretched, shameful University of Ingolstadt. 21b, 3318 ff.
Islands. Many islands have been invented, even in our time, who are pagans, and no one has preached to them. 11, 950 f. Emperor Carl V calls himself "King of the islands Indiarum and Terrae firmae of the sea Oceani". 15, 2215. 2243. The imperial council Ulrich Ehingcr is said to have received a new island as a gift. 21a, 1473.
Interdict. Pope Clement VI grants King John of France and his wife permission to celebrate in places where the interdict has been imposed. 15, 109. If a priest or other consecrated person is slain, it is not only the priest who is slain.
the offender is banished, but also the city or village is unreasonably held under jnterdict, regardless of how maliciously the consecrated person has acted. 15, 2161.
Interim. The so-called Regensburg Interim, to which the Protestants' counter-articles are attached. 17, 581 ff. The Regensburg Book the Regensburg Interim is Duke George's and the Meissen Reformation, which can suffer that part as little as we can. 17, 683. Our people have responded well to the Regensburg Interim, especially M. Philip has paid well for the two devils, Satisfaction and Mass. 17, 683. Since the beginning of the Gospel, no more harmful writing has been set against us than the Regensburg Interim, and God has provided that the papists have not accepted it. 17, 687. Luther informs Elector Joachim of Brandenburg that he wants to secretly read the "Regensburg Interim" that was sent to him and to inform him of his concerns about it. 21b, 2558. Luther gives the Elector of Brandenburg his verdict on the Regensburg Interim: that its authors mean it very well, but the Pope, Cardinals 2c. could not accept it. 21b, 2560 f. Luther expresses his disapproval of the Regensburg Interim used as a basis for the negotiations at the Imperial Diet. 21b, 2595. The papists have condemned the "Regensburg Interim" with great vehemence and almost suspect that it was written by us, although we hate it 2c. 21b, 2626. The quite wretched book, the "Regensburg Interim," is finally trampled underfoot by our part and torn to pieces by the papists, although Bucer approved of it 2c. 21b, 2626 f. "Master Grickel" Joh. Agricola has boasted out of hatred against us that no writing is more useful for establishing unity than the "Regensburg Interim". 21b, 2627.
Interimists. Interimists, adiaphorists, or majorists make do with D. M. Luther. 8, 846.
Iphigenia. A painter who painted the story of Iphigenia as she was sacrificed, covered the head of the father who was present, because one cannot paint the great sorrow. 1, 342.
earthly. The apostles are called earthly or worldly living, since none of God's word is or ever will be disobeyed, and the devil has his rule and will, and drives such to all kinds of vices. 12, 516.
Irenaeus. Pope Victor wanted to banish all Christians in the Orient because they did not keep Easter on the same day as the Roman Church; Irenaeus punished him.
840Irony - Ishmael. 841
16, 2063. Irenaeus chastised the Roman pope Victor for the foolishness of handing over the churches in the Orient to the devil because of the different time of Easter. 9, 538. Irenaeus, bishop of Lyons in France, who knew a disciple of St. John the Evangelist, Polycarpus, settled the dispute about Easter. 16, 2192. Irenaeus, the oldest teacher of one, says: If the body should not also be saved, why would it be fed with the body and blood of the Lord in the Sacrament? 20, 859. Irenaeus says: If the bread is called by God, it is no longer bad bread, but a sacrament. 20, 859. According to Irenaeus, there must be something heavenly in the sacrament, which lives eternally and gives eternal life. 20, 861. Irenaeus says that our bodies are no longer alive when they receive the sacrament, but have the hope of resurrection. 20, 861. Irenaeus says: How can they say that the flesh must decay and cannot come to life, when it is fed with the body and blood of the Lord? 20, 862. Irenaeus speaks of bodily food and food of the body, and yet the same food should be the body and blood of the Lord. 20, 862.
Irony. Irony or sarcasm is nothing other than antiphrasis, only that the latter lies in a single word, but the latter in the whole speech. 2, 1532.
err. The bishops shout without ceasing that the Christian Church cannot err; this is true, but one must pay attention to it. 8, 880. Bishops, cardinals and the whole clergy of the pope stand on it: The Christian church cannot err, therefore the pope cannot err either, because he is the head of the church. 8, 880. He who is attached to Christ cannot err; he who is not attached to Christ must err, even if he were more than the pope. 8, 880. We can err because of the flesh that we have on us, but in the spirit we must see to it that we do not persist in error after we have recognized it. 9, 1489. He who wants to be sure of the matter and not to err, holds to Christ's word; this is the right light that he has kindled for us. 13, 793. Augustine says: "I would like to be able to err, but I do not want to be a heretic and not stubbornly persist in error. 9, 1489. To err does not make one a heretic, but where one stubbornly wants to defend and protect error. 18, 1447. He cannot err in the Scriptures who sees Christ everywhere, although he does not see the literal mind everywhere. 4, 1648. Cyprian with the
The first bishop of all Africa erred at a council, even in an extremely important article of faith about the power of baptism. 18, 822. The pope's decree brazenly roars that one should not take it into one's mind that the pope's great majesty could err. 22, 894.
Errors. Because we diligently listen to the word and keep living hearts that do not keep the word, that is why the devil leads such hearts into gross, palpable error. 13, 793. People who persist in their error lack so much that they should recognize their sin, that they even defend it as the highest righteousness. 9, 639. The errors of the Anabaptists, sacrament abusers, iconoclasts, garden friars 2c. have not broken down in our country, and this cannot be blamed on the pure doctrine 2c. 16, 1363. As soon as one forgets the errors of the pope, the grace of God is also forgotten and the grace offered is despised. 3, 1845. Sometimes we can also give and get the opportunity through an error that one recognizes the truth through the other. 4, 1648. If you want to warn against error, teach certain truth instead, or let your master and teaching stand. 20, 903. If it is a bad error, one gives way to the admonition; but if it is a hardened will, one does not give way, but stubbornly persists in it. 22, 358.
Isaac. Isaac means: one who laughs. 3, 383. Isaac is also born bodily through the word. 3, 291. Isaac is born of flesh and blood, but not through flesh and blood. 3, 291. Isaac is God's child because God preached the gospel to him and gave him faith. 3, 293. Isaac was deprived of sight and light from the time he blessed Jacob in the seventy-seventh year of his age until his death in the eighty-first year. 2, 983.
Isidore. Isidore takes "Metropolis" as the measure of a city, and "acolyte" as a candle-bearer, with excellent ignorance. 18, 750. Isidore says: The ancestors had this habit that the king was also priest and pope, therefore the Roman popes were also called emperors. 18, 750.
Ishmael. Ishmael means a hearer of God. 3, 278. The name Ishmael means: God hears or God hears. 1, 996. In Ishmael the people of the law is indicated. 3, 277. Ishmael is a figure of the monks. 3, 280 f. Luther holds that Ishmael and many of his descendants became blessed. 1, 1002. Ishmael's descendants, who have almost taken over the whole Orient and Arabia, have the be-
842 . Ishmaelites - Italy. 843
1, 1114. Ishmael's descendants are now mixed up with the treacherous ones, and find themselves in terrible darkness and the blasphemy of Mahomet. 1, 1114. The descendants of Ishmael have taken the whole side or line towards the south, and the Saracens are still a great nation today. 1, 1409. Ishmael had only a temporal promise, and since he became proud and puffed up by it, he has been rejected justly. 1, 1396. Ishmael lived not far from his father Abraham, in the desert of Pharan, which borders on the tribe of Judah. 1, 1455. By using the same words for the death of Ishmael as for the death of Abraham, Moses testifies that Ishmael was a righteous and godly man. 2, 14. The descendants of Ishmael abandoned the right worship and only kept an outward appearance and hypocrisy. 2, 13. Ishmael buried his father Abraham with all reverence, which is an indication that he was not separated from the church of Isaac. 2, 12. Luther believes that Ishmael repented and was converted to the right church and became part of it. 2, 12 The descendants of Ishmael held the entire Orient until Gog and Magog, that is, the Turks, humiliated them. 1, 994. The fact that Ishmael has the flesh and blood of his holy father Abraham does not help him, because he has nothing more than the flesh and blood of Abraham and not also the word of God. 20, 1871. Ishmael is excluded by God's word, and by God's word Isaac is established. 3, 339.
Ishmaelites. The Ishmaelites called themselves children of God and do not want to be called Hagarenes today, but Saracenes. 2, 13.
Israel. Israel means a prince or warrior of God. 3, 510. The right Israel are, not those who are of Abraham's seed, but those who have the faith of Abraham. 3, 519. What God gave to the people of Israel was because of His eternal goodness, truth and promise. 3, 775. Difference of the spelling Israel and Israel. 4, 377. Israel (sic) is the same as a believer or one who easily believes. 4, 377. The name Israel means a conqueror of God, and this is a common name of all Christians, because we are not only conquerors of the devil, of sin, of death 2c., but also of God. 2, 952. Israel is called a lord of God, and comprehends the great wonder in himself, that a man by divine grace becomes as it were mighty unto God. 7, 1437. Whoever wants to be a true Israel and overcome God, he must go around
with pleading, seeking, knocking, and holding fast to the word of promise. 2, 954. Eusebius and the grammarians say that Israel means as much as a man who sees God. 2, 953. The people of Israel did not attribute their preservation to their God, but to the kings of Egypt, Syria, their confederates, the Edomites 2c. 4, 1857. We do not have another God, because he is Israel's God; Christ is the one Israel had. 5, 693. That Israel is to return or be gathered together in its entirety cannot possibly be understood of the old Israel, for the majority remained in Assyria and Babylonia. 14, 49. Where the prophets speak of Israel coming back in its entirety and being gathered together, this is certainly speaking of the new covenant and the new Israel. 14, 49. Only those are the true Israel who have accepted the new covenant established and begun in Jerusalem, including the Gentiles who are Christians. 14, 48 f. Since Christ came, the ten tribes of Israel were also resurrected through the preaching of the Gospel and joined to the true church of believers. 14, 1146. It is to be noted that Israel will never return, and yet Israel will be One Kingdom with Judah. 6, 951.
Israelites. The true Israelites are those who are of the faith of Abraham. 7, 1756. A part of the Israelites are a false bunch, who boast that they are of the flower of Israel's origin and Abraham's children, but have fallen away from his promises. 7, 1755 f. God sees and calls us as Israelites when he hears and sustains us for the sake of faith in his promise. 2, 953. The true Israelites, as John and his like, have now ruled the church for 1500 years through their gospel, overcoming death, devil and sin, therefore it is reasonable to believe them. 3, 1964. The Israelites could be sure that they pleased God when they sacrificed in a place that had been determined by the word of God. 3, 1470. If the Israelites worshipped God in a place that they had chosen themselves, they could not be sure that they pleased God. 3, 1470. For the sake of the Israelites, God had blessed the whole kingdom of Egypt. 3, 680.
Italy. Whether Italy has war or peace, it cannot suffer it; at the time of peace they seek war, at the time of war they seek peace. 5, 1532. In some places in Italy, men are murdered by adulterers for the sake of their beautiful wives. 2, 156. When the gospel comes to Italy, they will think seriously about it,
844Italian - Jacobus. 845
because the Italians are stubborn people, not frivolous or fickle. 22, 1738. Italy is now fearful and acknowledges its wickedness, only that it does not want to be punished by us Germans as by a barbarian nation. 22, 1403. Nowadays, Italy suffers from vain honor in a very special way, as Greece once did. 9, 717.
Italians. The Italians surpass the Germans in pomp, speed or agility and refinement 2c. 22, 872. The Italians, out of inherited pride and malice, call the Germans, Spaniards and other peoples coarse, incompetent people. 2, 1776. The Italians are only afraid of physical plagues and misfortune, therefore they fear St. Anthony and Sebastian more than Christ 2c. 22, 1629. The Italians are given over to a wrong sense, for they do not respect marriage, which is natural and divine right, even forbidding it. 22, 1628. If the Italians want to be very wise and prudent, they call him who believes in Christ and hopes for eternal life, From allristisn. 2, 1995,
Jvo, St. Jvo is the patron saint of lawyers. 3, 1175.
J (j).
Jacobus. The epistle of St. Jacob is not a true apostolic epistle, because there is not a single letter in it about the main part of our faith, the resurrection. 9, 969. The office of a true apostle is to preach about Christ's suffering and resurrection and ministry, and to lay the foundation of the same faith; this Jacob does not do. 14, 129. 14, 129. St. Jacob's epistle is quite a straw epistle against the main books of the New Testament, because it has no evangelical nature about it. 14, 91. The epistle of St. Jacob wants to teach Christian people, and does not even remember, in such a long teaching, the suffering, the resurrection, the spirit of Christ 2c. 14, 128. Jacobus in his epistle, Cap. 2, 21, wants to conclude from the words, "Now I know that thou art righteous," that Abraham had not been righteous before, but against Grammat. 1, 1536. Jacobus does not rightly conclude that Abraham became righteous through obedience, for Abraham had been righteous before through faith. 1, 1536 f. By works faith and righteousness are known, as by the right fruits; but from this it does not follow, as Jacobus foolishly concludes, that the fruits make righteous. 1, 1537. Abraham did not yet come to works with the sacrifice of his son Isaac, as Jacobus says in his epistle Cap. 2, 21,
but it is the faith of which we are justly astonished and boast in Abraham. 1, 1489. Jacobus does not say: Our faith, but our works are a worship before God. 9, 1888. Jacobus teaches nothing about faith, but only law. 9, 1888. "But he prayeth by faith" 2c. This is the only and best place in the whole epistle of Jacob. 9, 1888. Jacobus and Judas are not the apostle's writing, as many think. 11, 345. The epistle of St. Jacob is not an apostle's writing, because it gives righteousness to works against St. Paul and all other writing 2c. 14, 128. Many claim very credibly that the epistle Jacobi is not of the apostle Jacobus, nor worthy of the apostolic spirit, although it has gained a reputation through custom. 19, 119 f. Among the Sunday epistles, St. Jacob's was also placed, which is not of the apostle Jacob, and is far from being equal to the other apostles. 12, 578. We do not want to reject the epistle of St. Jacob, even though it is not written by an apostle, nor is it entirely in accordance with the correct apostolic manner and the pure doctrine. 12, 581. St. Jacob's epistle is not to be placed among the right ledgers; otherwise there are many good sayings in it. 14, 130. Jacobus wanted to defend those who lent themselves on faith without works, and was too weak in the matter; he wants to do it by writing laws 2c. 14, 130. jacob cites sayings from the epistles of Peter and Paul, so that it seems he was long after St. Peter and Paul. 14, 129 f. The spelling of the letter of the apostle Jacobus is far below the apostolic majesty and cannot be compared with that of Paul in any way. 18, 858. Many take great pains to bring Jacobus into agreement with Paul, as also Philip in the Apology, but not seriously 2c. 22, 1410. They argue against each other: faith justifies, faith does not justify. Whoever can rhyme them together Jacobus and Paul, I will put my beret on him, and let me call him a fool. 22, 1410. Jacobus does no more, because drives to the. He throws one thing into another in such a disorderly way that Luther thinks that he was a good man who had written some sayings of the apostles' disciples. 2c. 14, 129. Although the Epistle of St. Jacob is rejected by the ancients, Luther praises it and considers it good, because it does not teach man's doctrine, but drives God's law hard. 14, 128. St. John in his epistle and St. Jacob insist on works to indicate that faith cannot exist without works. 11, 1486. St. John moves to works,
846Jacobus , the Ap ostel - Japheth. 847
Not with the law, as Jacob's epistle does, but with the stimulus, that we also may love as God has loved us. 14, 126.
Jacobus, the apostle. Of the lesser Jacobus, Eusebius says that he was called the brother of the Lord because he was the son of Joseph, but he was the son of Mary, the wife of Cleophas. 8, 1403 f. The lesser Jacobus is a brother of the Lord, that is, a mother's child or rather a cousin of the Lord, so called to distinguish him from the other Jacobus. 8, 1401. Jacobus and John had no understanding at all of the kingdom of Christ; they think that if they were great lords, they would have enough. 13, 1198. Jacobus and John think of great worldly glory; so the Lord tells them of great suffering, of anguish and adversity. 13, 1200.
Hunting. The hunt should be directed toward driving away the ferocious and harmful wild animals, such as wolves, bears and wild pigs. 2, 86. 2, 86. The pleasure and enjoyment of hunting is permitted to those who use it without harm or damage to their subjects. 2, 86 f. We have seen in Duke Frederick of Saxony that hunting can be handled in a Christian and good manner. 2, 86 The Turk will finally come, who will take from the German princes both their net and the spear they use for hunting. 2, 86. The image of the hunt means the devil, who hunts the harmless little animals through his persecutions and the godless teachers, the dogs. 15, 2524. Luther has been out of the hunt, but has also done theology there among the nets and dogs. 15, 2524.
Hunting. Our rulers are certainly sinning by their excessive hunting, which weighs down the poor and spoils the crops of the peasants. 2, 85.
Millennium. The year 1540 is the 940th year of Mahomet and the 960th year of Pabst, and the middle of the sixth millennium of the world. 14, 713 f.
Jairus. Jairus' daughter is not helped by her faith, for he who is dead does not believe, but her father believes, and such strange faith is so powerful that she comes to life again. 13, 983. If Jairus had not had faith, the maiden would certainly have remained dead and would not have slept. Faith is such an excellent thing. 13, 979.
Jacob. That Isaac blesses Jacob is God's work. 3, 428. God wanted Jacob to receive the blessing. 3, 433. Jacob is preferred to Esau because the calling came to him.
But Esau is presumptuous and thinks that the inheritance of the kingdom must come to him because of the first birth. 2, 41. That Jacob is a member of the church is not because he was born of Isaac, but because the voice of the caller says: Jacob is the least and yet he shall be the Lord. 2, 39 f. It is the Holy Spirit who gives the blessing to Jacob through Isaac; therefore it is not fitting that one would want to revoke or change anything about it. 2, 292. As Jacob has acted against Laban, this is called right by God. 3, 483. Jacob played the game with the sheep out of the inspiration of the Holy Spirit. 3, 478. By right, what Jacob stole and took from Laban was due to Jacob. 2, 607. Jacob is unwittingly and against his will robbed of the love of his kind, dear bride. 2, 505. The man who fought with Jacob was our Lord Jesus Christ, who is eternal God and should have become a man. 2, 800. Jacob's fight was a challenge of faith against misbelief. 2, 787. Jacob's faith was severely challenged and tempted in the battle, but he held fast to this conclusion: I have the promise. 2, 786. Jacob feels in his fight, although he does not know who the man is, that he is abandoned by God or that God is displeased with him and angry with him. 2, 786. The fighter who stands against Jacob is our Lord God Himself or the Son of God who was to become man. 2, 780. Jacob, who is the greater by blessing, humbles himself before Esau as if he were the lesser. 2, 831. Jacob prophesies of the spiritual kingdom of Christ. 3, 628. Jacob wanted to be buried in the land of Canaan because he firmly believed the promise. 3, 645.
There is no more read of St. James than that Herod killed him with the sword; but how he came to Hispania to Compostel, where the great pilgrimage is, we have nothing certain about. 11, 2332. In Spain they have St. James as their patron, under whose name they serve the devil. 3, 920. There is no similarity between Christ and St. James at Compostel, therefore I reject the same James as an idol, even if this idol could raise the dead. 1, 1531.
Japheth. What the name Japheth means. 1, 651 ff. Japheth, as his name means, should have and hear the kind words of the gospel. 1, 653. Among the sons of Noah, Japheth was the oldest. 1, 435. The pagans call Japheth Japetus. 1, 659. To Japheth's lineage and descendants ge-
848Jehovah - Jerusalem. 849
hears almost all of Asia (except the Orientals) and Europe. 1, 654. We Gentiles, who are Japheth's children, do not have the promise, but shall be included in the promise, which happened to the Jews. 1, 647. Shem keeps the precedence over Japheth, not because of the birth, but that over the birth God's word and calling, the partition is. 20, 1872. Where birth is to apply, Japheth with his descendants, as the firstborn son and right heir, has to plead against Shem, his younger brother 2c. 20, 1872. Shem, the other son of Noah, with all his descendants has nothing to claim against his older brother Japheth because of birth. 20, 1872. We Gentiles are all descended from Japheth; he is our right natural grandfather, and his wife our right natural grandmother. 20, 1871 f. From Japheth have their origin the Medes, Scythians, Tartars, Cimmerians, Poles, Vandals, Danes, Germans, Greeks, Italians, Gauls, Spaniards. 1, 659.
Jehovah. The name Jehovah designates God according to his essence and his inner nature. 4, 496. The Hebrew language has almost at ten names, so that it calls God. The name Jehovah, HErr, means God alone, as he is in his divine nature. 6, 870. The name Jehovah, HErr, belongs only to the true God; the other names of God in Hebrew are also said to other people. 6, 871. The name Jehovah, according to grammar, comes from the word Haja or Hava, which is Latin: fuit, in praeterito, esse. German: Wesen or sein 2c. 20, 2057 f. The name of God Jehovah is called Tetragrammaton. 6, 1544. It must be a delicious thing that the Jews do not call the name Jehovah, because they do not see that they use it in the shameful abuse of their sheriff Hamphoras. 20, 2060.
Jena. Melanchthon complains to Luther about the unpleasant conditions in Jena, and wants to work towards his return to Wittenberg. 21b, 2014. All sorts of defects and errors in the writings and books of D. Martin Luther, committed in the Wittenberg edition, have prompted the publication of the Jena edition. 14, 474 f. For the production of a pure edition of Luther's works, Churfürst Johann Friedrich appointed M. Georg Rörer from Denmark, and established a printing house in Jena. 14, 475.
Jenen, Hans von. Weller and Schneidewein travel to Italy to learn the law; Luther presumes also to see Hans von Jenen. 21b, 1921. Luther will perhaps keep company with Hans von Jenen in Torgau.
must. 21b, 2039. Caspar, Mecum and Menius went from Hagenau to Strasbourg to serve and honor Hans von Jehnen. 21b, 2490. Luther's sons find gone to Mansfeld, because Hans von Jene had asked them so humbly. 21b, 3192.
Jeremiah. Jeremiah was a miserable, afflicted prophet in a miserable, evil time, but he also preached a very difficult ministry. 14, 42. Jeremiah laments the wickedness of the Jews and also prophesies the punishment, namely the destruction of Jerusalem and the whole country and the Babylonian prison. 14, 40 f. Jeremiah also prophesies about Christ like other prophets, but not in order one after the other, so that it seems that such books are not written by him, but are taken from his speeches. 14, 42 f. Jeremiah was told by God not to have a wife or child, otherwise he would not have been allowed to remain without marriage. 3, 104. It is believed that Jeremiah was stoned by the Jews in Egypt. 14, 42.
Jerich. Luther and his colleagues ask the Elector for maintenance for the old, infirm pastor Georg Jerich. 21b, 3029 f.
Jerig. Luther recommends Veit Jerig for the office of pastor in Heimchen. 21a, 625.
Jeroboam. Jeroboam did not worship the calves, but he worshiped the true God, but with false worship. 7, 248.
Jerusalem. Pliny says that Jerusalem was the most famous of all the cities in the Orient. 6, 308. Jerusalem was a holy city, because there was the temple, the law, the prophets' teachings and the promise of Christ. 3, 727 f. The prophet calls Jerusalem the holy city, not because of the people, but because God's word and name was in it. 6, 817. Jerusalem was called the holy city, not because of the holy people, but because of the holy Lord who dwelt there. 4, 2124. God Himself appointed a certain place on earth where the preaching of the Gospel should begin, namely Jerusalem. 5, 970. God has heaped such holiness upon the city of Jerusalem that it has not been equaled in the whole world, nor will it be until the last day. 13, 2284. Christ calls Jerusalem a holy city, but if his word is not heard there and the prophets are strangled, it is no longer his city. 7, 1256. After the word has ceased to be in Jerusalem, it is no longer holy, but unholy. 6, 835. God has placed himself in Jerusalem in such a way that he was her God, and Jerusalem the dearest castle, and the Jewish people the dearest child. 13,
850Jerusalem . 851
2294 The pagan histories praise Jerusalem as the most glorious and famous city in the Orient, which is gone and destroyed. 13, 823. 2292. The Romans marveled at the mighty buildings and fortresses of Jerusalem and said: The wrath of God is upon them, otherwise we would never have won it. 7, 1471. One sin has broken Jerusalem's neck: that she has not recognized nor received her gracious God, but has despised God's fatherly visitation. 7, 1471. Jerusalem has been so miserably devastated because it did not accept God's word but despised it. 13, 2299. Jerusalem's sin, because of which it was destroyed, is that it did not accept God's word, but still persecuted and wilfully continued in sin. 13, 986-. Christ puts this cause why Jerusalem is destroyed: that she did not recognize the time in which she is afflicted. 13, 2296. Jerusalem has perished and perished because she has not ceased from her sins and has not turned to the word. 13, 2292. Because Jerusalem would not accept God's word and follow it, our Lord God held so firm over His word that His dearest city had to be destroyed. 13, 2284 f. Jerusalem and Rome lie in ashes with their power and authority because they wanted to overthrow the Rock, Christ. 5, 984. When Christ prophesied about the destruction of Jerusalem, the Jews did not want to believe it until they heard about it. 3, 1680. The Lord says of the siege and destruction of Jerusalem that there was no such great tribulation from the beginning of the world, nor will there be one hereafter. 13, 986. The destruction of Jerusalem is more horrible and terrible than all the plagues of the earth have ever been and will ever be. 22, 1581. Josephus writes that at the time of the destruction of Jerusalem there were thirty times a hundred thousand people. 11, 1470; 13, 985. God let the horrible punishment of destruction pass over Jerusalem, because the Jewish people had gathered there with heaps for the Easter feast 2c. 13, 2285. Josephus says that the time of the siege and conquest of Jerusalem ten times a hundred thousand men were strangled and died and ninety-seven thousand were taken captive. 13, 985. 2285. During the siege of Jerusalem, from Easter to the autumn moon, the Jews had such a sacrifice, such singing and praying, that it was miraculous. 13, 2292. When Jerusalem was besieged by the Romans, they were more severely oppressed by the rebellion of their own citizens than by the siege of the enemies.
6, 41: At the time of the destruction of Jerusalem, the enemy was around the city, and in the city there was pestilence and great trouble, and there was a terrible disagreement among the Jews. 13, 985. At the time of the destruction of Jerusalem there were four plagues: pestilence, the evil time, the sword of the enemy and rebellion, so that they strangled themselves among themselves. 7, 1301. The poor, ruined, devastated, broken Jerusalem stands as an example to all who are wantonly wicked and do not want to mend their ways. 13, 825. The Lord Christ warns the pious Christians, who should experience the destruction of Jerusalem, that they should know this beforehand, make themselves dust and flee away. 13, 984. At the time of the siege of Jerusalem, the apostles and Christians had all gone out into the land of Herod, Samaria, Galilee and were scattered among the Gentiles. 11, 1470. Because God has not spared the excellent, highly blessed city of Jerusalem, because it has had God's word and has not reformed, let everyone depart from sins in time 2c. 13, 2294. God has proven with the city of Jerusalem, whether he hides and stops the punishment, that he will finally come and not give us the disobedience. 13, 2292. The poor destroyed, devastated, battered Jerusalem stands as an example to all who are wantonly wicked and do not want to mend their ways 2c. 13, 2293. The lamentation of the destruction of Jerusalem should be held up to the common man every year, so that we all diligently observe the time when God sends us his word. 13, 986. Lucas speaks much more clearly and brightly of the destruction of Jerusalem than Matthew. 7, 1303. St. Lucas speaks clearly that a desolation and an eternal desolation will come upon Jerusalem. 13, 2561. The emperor Julianus gave liberty that Jerusalem should be rebuilt, but an angel from heaven destroyed beam and stone 2c. 7, 1299. The apostle Paul clearly calls the church at Jerusalem the mother, the origin and the root of all churches in the whole world, also the Roman one. 18, 756. If any church is the first and the mother of all, it is none other than the church at Jerusalem. 18, 815. From Jerusalem the word of God went out into all the world, from here all churches came into being. 18, 815. The Council of Nicaea attributes the honor of supremacy to the bishop of Jerusalem, not to the Roman bishop. 18, 816 f. Jerusalem had two hills: a higher one, Zion, on which stood the castle of David; a lower one, on which was Mount Moriah, on which the temple was built. 14, 1616. In Jerusalem it was a great thing if someone had his own house.
852 . Isaiah - JGus. 853
Because houses were expensive, as it is in large cities. 7, 1160. In Jerusalem is the place where God planted the paradise and there again erected the tree of life instead of the tree of death. 7, 1251. Nowadays Jerusalem is on the whole earth, where only believers are. 14, 2125.
Isaiah. Isaiah was born about 796 years before Christ. 14, 621. It seems that Isaiah lived at the same time as Hosea. 6, 1046. Lucas calls the prophecy of Isaiah a "book of speeches", because all this is not treated at one time and in one speech, but at different times. 14, 983. All prophets preached the same gospel, but Isaiah is much more alive than the other prophets. 4, 1804. Isaiah agrees with David and the New Testament that Christ is an eternal king and righteous God, therefore his kingdom must be a divine, eternal kingdom. 3, 1904. Isaiah is full of lively, comforting, heartfelt sayings for all poor consciences and wretched, afflicted hearts. 6, 8. The order of history has not been observed by the scribes who wrote down the sayings of the prophet Isaiah. 6, 246. The scribes of the prophet Isaiah did not pay attention to the order as they compiled the prophecy of the prophet. 6, 259 f. Isaiah begins a new book in the 49th chapter and prophesies about the future kingdom of Christ until the end. 6, 572. The second part of Isaiah is a pure prophecy, because the prophet has seen neither the temporal kingdom of Cyrus nor the spiritual kingdom of the Gospel. 6, 470. In Isaiah there is an exceedingly clear description of the suffering of Christ, so that it is not surpassed by any evangelist except John. 6, 682. In the 53rd chapter of the prophet Isaiah, the suffering of Christ is testified to by the Holy Spirit as brightly and clearly as it is written about by an apostle in the New Testament. 13, 1863. The 53rd chapter of Isaiah is the exception in the Old Testament. 13, 1828. The fine song: "Ein Kindelein so löbelich" is taken from the prophet Isaiah, and is sung many times, but few know what it is that is sung. 13, 2593. Isaiah was cut from one another with a wooden saw, because they could not suffer him to condemn their idolatry. 7, 1097 f. The prophecy against the temple was undoubtedly the main reason why the people had Isaiah cut apart. 6, 833. Isaiah is said to have been killed by the king Manasseh and (when the Jews
The words are cut from each other with a saw. 6, 9. Luther's short interpretation of the prophet Isaiah. 6, 1-91. Luther's extensive explanation of the ninth chapter of Isaiah. 6, 92-221.
Jesus. Many fables are invented by many, what Jesus did in his childhood and youth, many ridiculous, foolish things. 22, 273. The name JEsus was given to the child before his conception by the angel, then also by the mother in his circumcision. 13, 1550 f. The infant Jesus is most gloriously proclaimed by the wise men in the east, by Simeon and Hannah in the temple, by the angels in the air and the shepherds in Bethlehem. 13, 123. The infant Jesus is born of the Virgin Mary, eats, drinks, sleeps, and watches like another human being; therefore it must follow that he must also die like another human being. 13, 1118. JEsus was subject to his parents out of free will, not out of necessity, because he was God and a Lord of Mary and Joseph. 13, 151. JEsus did not run away to a monastery and become a monk, but went to Nazareth with his parents, stayed among the people and was obedient to his parents. 13, 153. JEsus shows himself that he is not only a man who has to be obedient to his father and mother out of necessity, but he lets himself be heard that he has another father who is greater 2c. 13, 148. Because JEsus had his origin in the time of Bethlehem, and was born into the world like another child, he had to die. 13, 133. JEsus means in German: ein Heiland. 13, 1542. JEsus received His name in circumcision; this name was not laid on Him by man, but ordained and set by God. 13, 1542. The name JEsus means in German, as we actually speak and say, so much as a Savior. Some use the German: ein Seligmacher; but it is not good German. 13, 114. For this reason he is called Jesus, that he is a savior, and that he should help us when we have to leave everything we had on earth and go to another life. 13, 118. We should take this as our command, and keep it in mind in all trials, that the Son of God and our Lord Christ is called Jesus and is a Savior. 13, 121. JEsus means blessedness, and Christ: the anointing of mercy, so that you may believe that he will be blessedness and mercy to you. 8, 1436. The devil wants to baptize the infant JEsus differently, so that he will be taken for a judge and other saviors and helpers will be sought. 13, 118. If the name of Jesus is to be right and true, God's will must not be that he should delight in our destruction.
854JEsus . 855
but that we may be helped and saved. 13, 121 The Holy Spirit wants the name of the child Jesus to remain completely and solely, so that we may be helped against sin and eternal death. 13, 118. Take care that the name of Jesus is not changed, and the child Jesus is made into Franciscus, Dominicus, Carthusian Order, Mass, Vigils, Indulgences, Alms 2c. 13, 117. This is Jesus' special ministry, that he wants to help from sins, eternal death and the devil's kingdom; there he wants to let his name be seen against all sinners. 13, 116. Jesus is a Savior and Helper, not especially for this life, but for eternal life, that He will help from sins and what follows sin, death, the devil and hell. 13, 1543. Jesus is God's Lamb, taking our sin out of Himself and sacrificing Himself for it on the cross, so that this little child is the only righteous Savior against sin and death. 13, 228. What is apart from the Child Jesus, be it called and appear as it will, cannot be a Savior who can help against sin and death. 13, 226. Jesus Christ, the Son of God, is the right one God with the Father and the Holy Spirit; he became man for our sake. 3, 669. The Father himself testifies from heaven that this man Jesus is the Son of God, that is, the heir over all. 7, 326. Jesus is the true, one, only God; if you have him, you do not have a foreign God. 3, 1137. The child Jesus is not only from Bethlehem, but he was born before the world, before heaven and earth, before the sun and the moon. 13, 131. If the child Jesus came forth or was born before heaven and earth were created, then he must have been born of God and be God himself. 13, 132. Peter interprets that JEsus of Nazareth is the God who speaks through the prophet Joel: "I will pour out of my spirit." 13, 2073. St. Peter gives to this person, who is called JEsus of Nazareth, the divine work of pouring out the Holy Spirit. This work belongs to God alone. 13, 2066. Joel says: God wants to pour out his spirit; Peter says: Jesus of Nazareth has done it. Therefore, Jesus, the Son of Mary, must be the true, eternal God. 13, 2068. The crucified JEsus, true, natural man, is exalted to the right hand of God, that is, transfigured in his humanity, so that he is perfect, eternal God, who pours out the Holy Spirit 2c. 13, 2070. After Jesus rose from the dead and ascended to heaven, He is also publicly proclaimed as Almighty, Eternal God and Lord over all, even according to His human nature. 13, 2067. The Lord Jesus Christ is not the person,
who says to Abraham: in your seed shall all the Gentiles be blessed, but another, different person. 3, 669. Because the Lord Jesus was God, He could not sin, could not be sued by the law, could not be strangled by death and could not be condemned by the devil. 13, 132 f. JEsus was not born in sins like other children, so the mother also remained a pure, chaste maid; yet mother and son were obedient to the law. 12, 1227. JEsus of Nazareth, Mary the Virgin, Son, our God and Lord, led the Israelites out of Egypt and through the Red Sea 2c. 3, 1931. JEsus of Nazareth, died on the cross for us, is the God who says in the first commandment: "I, the Lord, am your God." 3, 1931. Through the infant JEsus God comes to his glory, that he alone may be our strength, defiance, joy, and that with all confidence we may place comfort, defiance and joy from the heart in him. 13, 1470. When one speaks "JEsus", one has killed the world, and the devil must depart a hundred miles away. 13, 2091. God gave us His only begotten Son, Jesus Christ, to be our wisdom, righteousness, sanctification and redemption. 3, 665. He who believes in Jesus Christ has the right God. 3, 213. Whoever does not have Jesus Christ will not be saved, for God has placed His grace only in the only Son? 7, 1712. The infant Jesus was born for my sake, that salvation might be mine and ours. 13, 2595. He who believes in Jesus is eternally righteous, and all his sins are eternally sealed, atoned for, forgiven, as the New Testament abundantly tells us. 20, 2027. Jesus as a man must die, again as a true, natural God he cannot die, but is a Lord of death, whom death cannot hold. 13, 1119. Since death shall not strangle Jesus, nor can it, sin shall have no power over him; for where sin is, there can be no life, but death. 13, 1119. Whether Jesus was the king of the Jews was the main complaint, because of which Christ suffered and was crucified. 13, 1792. Jesus does not want to help you physically, unless the need requires it and your salvation and his honor are at stake. 13, 129. JEsu's reign is to be felt and enjoyed only in that he will forgive your sin, make you righteous and holy, give you the Holy Spirit 2c. 13, 130. the pope takes Christ's name and will not let him be a savior and JEsus, but gives such a name to the saints, yes, also to our good works. 13, 121. The shameful antichrist, the pope, with
856Jethro - Johann, Churfürst. 857
Christ takes the name of Jesus from the mouths of the devils and presents him to the people as a serious, angry judge. 13, 121. What devilish work the Jews do with the number three hundred and sixteen, which they make out of the name JEsu, you may read in Anton Margarita. 20, 1979: Those who seek honor, wealth and pleasure through the name of Jesus, but flee contempt, poverty and suffering, make a mockery of the name of Christ. 8, 1663. Jesus, as it is written, had a black, brownish beard and brown eyes. 7, 2163. JEsulein did such works as father and mother in the house need, as that he fetched water, drink, bread, meat, waited on the house, and the like. 13, 152. The child Jesus is a holy child, in whom no sin has ever been, and therefore has not been sanctified, but sanctifies everything himself. 13, 1122. Everything depends on it, that we know how the child Jesus is there for our sake, stands and stands for us, is our Lord and God, who wants to preserve and protect us. 11, 2052.
Jethro. The pagan Jethro gives Moses advice and guidance on how he should rule. 3 ggZ
Joab. Joab's advice is the best: With bad boys only down, because they do not become more pious, but cause one misfortune after another. 22, 1219.
Jobst. Luther, Jonas and Spalatin ask the Landrentmeistcr Hans von Taubenheim to ask the Elector that the widow of the Fischmeister Jobst be provided for. 21b, 2195 f.
Yoke. Those who interpret the yoke of Christ as the evangelical law, that is, the commandments in so far as they were given by Christ, are greatly mistaken. 7, 143. The yoke of Christ is to suffer for His sake and for the sake of His word. Such a yoke will never remain outside. 13, 1110. The yoke of Christ is an encouragement to take up the cross so that the old man may be put to death. 7, 142. Christ bears the greatest and heaviest part of the yoke and the burden of the believers, because he has fulfilled everything that they should do and fulfill. 7, 843. The yoke that Christ lays out is not a lesser law than Moses' law was, but the strangling of the desires of the old man. 7, 837 f. The smart ones now also say that Christ's yoke is heavier than the law's yoke, and refer to the fifth chapter of Matthew; but there Christ lays out the law, and does not give law. 11, 2187. The yoke of Christ and the burden is found fine by itself; for apart from the devil and the world, your flesh and sinful nature will be enough to trouble you.
give. 13, 1110. Where we bear the yoke of Christ with meekness and humility, we know that it will create an eternal glory. 13, 1111.
Jochim. Luther asks Prince Wolfgang of Anhalt for his use of the butcher Jakob Jochim at the Zerbst council. 21a, 1170.
Joel. Joel does not indicate at what time he lived and preached. The ancients say that he was at the time when Hosea and Amos were, so we will leave that alone. 14, 54. Luther believes that Joel prophesied before Isaiah, Hosea and the other prophets. 6, 1419. Luther believes that Joel lived in the last days of King Hezekiah or under Manasseh. 6, 1490. There are quite a few indications that Joel lived after the prophet Isaiah and that Isaiah was older. 6, 1490. The chronicles of the Hebrews indicate that Joel lived under Manasseh, the son of Hezekiah. 6, 1521, Luther believes that Joel is older than the other minor prophets. 6, 1651, Joel was a kind and gentle man, not scolding and punishing like the other prophets, but pleading and complaining, wanting to make the people devout with kind words. 14, 54 f. The content of the sermons of the prophet Joel is almost the same as in the prophets Hosea, Amos and Isaiah. 6, 1490. Joel calls the Christian church the Valley of Jehoshaphat, because all the world is called to the Christian church by the word and is judged in it and punished by the preaching. 14, 57. The prophet Joel prophesied of the time when the Holy Spirit would come, from which St. Peter proves that he spoke of the time and specific persons. 9, 980. 1139 f. Joel prophesies at the end of the second chapter and from then on about the kingdom of Christ and the Holy Spirit, and says about the eternal Jerusalem. 14, 57. Joel is highly famous in the New Testament, because he has to give the first sermon that happened in the Christian church, namely on the day of Pentecost in Jerusalem. 14, 56. Interpretation of the prophet Joel, according to the Altenburg manuscript. 6, 1414 ff. Interpretation of the prophet Joel in Veit Dietrich's second edition. 6, 1478 ff. Lectures on the Prophet Joel, according to the Zwickau manuscript. 6, 1650 ff.
Johann, Elector. The Elector John was a very pious, friendly man, without any falsehood, in whom no pride, anger or envy was ever felt. 12, 2078. God also comprehended John the Elector in the death of Christ and in his resurrection, for he suffered a severe death at the Imperial Diet in Augsburg. 12, 2078.
858John the Hermit - John the Evangelist. 859
At Augsburg, Prince John had to eat all the evil soups and poison that the devil had poured for him; that is the right kind of horrible death, when the devil wears you out. 12, 2079. At Augsburg, Prince John publicly confessed Christ's death and resurrection before the whole world, staking his country and people, even his own life and limb, on it. 12, 2079. From the confession that Elector John made at Augsburg, which is public today, we want to praise him as a Christian. 12, 2079. Prince John had a faithful, pious heart, without all poison and envy. 12, 2083. Prince John lies in a sweet sleep, not because he has been a mild, merciful, kind lord, but because he has confessed Christ's death. 2c. 12, 2084. - See also Saxony.
John the Hermit. The great St. John, the first hermit, threw himself under the holy scriptures and praised the common Christian state alone. 16, 2252.
John the Evangelist. Because the evangelist John, through and through, has pushed the main article in the most powerful way, he is considered to be the highest and most distinguished evangelist. 7, 419. John the Evangelist and Mary, the mother of Jesus, are considered not to have died. 7, 316 John the Evangelist was not crucified nor killed, but was nevertheless not without great suffering, persecution and plague. 7, 1242. With the beginning of the Gospel of John and with the Nicene Symbola, the devil and all heretics can be pushed to the ground with all power. 7, 1561. In his Gospel, St. John definitely states that Jesus of Nazareth, the Son of Mary, is true, natural God and man, in One Person 2c. 7, 2180. St. John is a master in the article of justification. 7, 2337. In the Gospel of John there is much invaluable theology; Luther has often experienced it. 8, 265. John describes with an inexpressible mastery of the Father and the Son equality and origin. 8, 258. In one and the same text, John attributes everything to the Father alone, but in such a way that he claims that everything is common to the Son with the Father. 8, 258. The purpose of the Gospel of John is that we should recognize from it that man is not able or has anything of himself, but only through divine mercy. 8, 258. St. John the Evangelist used to write and urge that all our doctrine and faith should be based on Christ and only on this one person. 8, 295. St. John had to experience it that hopeful spirits from
became his disciples and arose, who were taught much too much, and mastered everything and knew better. 9, 1678. John wrote his gospel for the reason that the heretic Cerinthus taught in his time that Christ was not before his mother Mary 2c. 11, 167. John writes in his whole gospel that Christ is true God and man, who created all things and was given to all men for life and light. 11, 180. The whole sixth chapter of the Gospel of John speaks of nothing else but spiritual food, namely faith. 11, 1143. John took his beginning from the beginning of the first book of Moses. 12, 1670. The apostle John lived sixty-eight years after the resurrection of Christ. 13, 482. St. John is especially above others such an evangelist, who intersperses his funny sayings and sermons, so that when one reads it, one's heart wants to laugh. 13, 2112. John has a special way, which the other evangelists do not have, that he first draws people to Christ and then through Christ to the Father. 13, 2079. The other evangelists only describe the history, but St. John also writes the words of the Lord. 13, 1946. St. Matthew and Marcus write more of the Lord's works and history than his sermons. If it were St. John, he would also have described the sermon of the Lord next to the work. 13, 2245. St. John surpasses all other evangelists in that he so diligently describes the sermons of the Lord. 13, 2194. St. John's Gospel is the only, tender, right main Gospel, and is far, far superior to the other three. 14, 91. St. John the Evangelist also has his own day, the Saturday, in the afternoon under Vespers, because he teaches the faith in a powerful way. 10, 234. John speaks in his epistle and gospel such simple words that simpler ones will never come into the world. 22, 1417. St. John was forced to reverse his language, as it were, and instead of writing about the salvation that is in Christ in his Gospel, he wrote about works in his epistle. 22, 1435. Just as St. John in the Gospel drives the faith, so he meets in the first epistle those who boast of faith without works 2c. 14, 126. The first epistle of St. John is a righteous apostolic epistle and should follow soon after his gospel. 14, 126. In his first epistle, the apostle John wants to teach faith against the heretics and true love against the vicious. 9, 1399. The first epistle of St. John is a magnificent treasury of many spiritual and heavenly truths.
860John the Baptist. 861
heites. 9, 1525. The first epistle of St. John is written shortly before the end of his life. 9, 1422.
John the Baptist. John means favor or grace. 7, 1527. John is the origin of the New Testament and he puts an end to the Old Testament. 7, 1522. John is called grace and favor in Hebrew, to mean that his preaching and message is not sent by our merit, but by the grace of God. 11, 182. John is called: one who is in grace, a lovely, kind man to whom everyone is pleasing. 13, 1157. 2712. John the Baptist is a harbinger and forerunner of Jesus Christ, whom the angel Gabriel clearly calls God. 7, 1509. The prophets prophesied about John the Baptist. 7, 1508. John is a servant and guide to the light, which is Christ, our dear Savior. 7, 1596. St. John the Baptist is the instructor and guide to the light, not the light itself. 7, 1604. Until John the Baptist, Christ's angel, Moses and the prophets were valid, but now they must completely give way and make room for the Son, who is a Lord 2c. 7, 124. Until John the Baptist, the prophecy, the kingdom, the priesthood of the Jews was valid; now there is another kingdom, the service of God 2c. at the door. 7, 124. The other prophets were sent because of the future Christ, but John the Baptist alone because of the Christ who has come in the midst of them. 7, 11. John the Baptist no longer preaches the law of Moses, but teaches about the grace that should come through Christ; with him the New Testament begins. 7, 1577. Other prophets also prophesied about Christ coming and making the world free of sins, but John alone showed the person with fingers. 13, 1145. 2704. The fact that John the Baptist and others were sanctified in the womb does not cancel the fact that they were born in sin. 5, 537. St. John the Baptist testifies that he has everything from above and points out Christ. 3, 1010. John preaches: Now Christ has come, let Moses go, keep nothing of the priesthood, of the laws, turn away from Moses and turn to your God. 7, 1509. Among all men, no one has administered a greater and more important ministry than John the Baptist. 7, 122. John the Baptist must be listened to because he points to Christ, and this pointing is preferable to all the teachings of the fathers, prophets, Mosis 2c. 7, 121. What those who were baptized by John believed about the future Christ, we believe about him who was baptized by John.
and both receive the same grace. 7, 695. Through his sermon, John shows us all first our destruction and then where we should find help. 7, 689. We preach exactly what John preached to the Jews: one should repent, and if one wants to be rid of sins, one should believe in Christ and be baptized. 7, 688. With us is the same sermon and the same finger, so that John the Baptist pointed to Christ, the Lamb of God. 13, 1410. That John the Baptist was born miraculously, God caused to happen for the sake of John's ministry. 7, 1506. John was born so miraculously that he should have a ministry when the Lord Christ came and began the New Testament. 7, 1507 John the Baptist preaches about Christ: He will come, but in such a way that he is already present and available. 7, 2053. Before, St. John's Day was celebrated with crowns, St. John's fires and singing dances; but we celebrate it for the sake of St. John's ministry. 7, 1506. We have kept the feast of St. John the Baptist, not for the sake of his person, but for the sake of his office. 7, 1503. The feast day of St. John the Baptist does not concern St. John as much as Christ himself, and therefore his feast is to be praised and extolled no less than Christ's feast. 11, 2266. St. John the Baptist's feast should be kept because the New Testament began on that day. 22, 997. Could John, who was sent by God, not make all the Jews believe his testimony: what do the blasphemous scribblers pretend that the spirit must do? 7, 1588. Because the Lord Jesus had no reputation at all, therefore St. John the Baptist had to come and point at him with his finger. 7, 1586. The people were offended by the small stature of Christ, therefore John had to come with the outward word or testimony and say: There he goes. 7, 1587. John had such an outward appearance and peculiar character that everyone wondered about it, not that he wanted to be something peculiar, but that his preaching would be the more respected by the people. 7, 1584. By the command of God, John comes out of the wilderness before the people of Israel and testifies that the consolation and Savior is present to all the world and exhorts them to accept him. 7, 1583 Since St. John the Baptist, the greatest man, could not help the people to salvation by his strict, holy life, much less will another saint do so. 7, 1599 John is sent by God to testify of Christ, so that all may believe through him, that is, through his testimony. 7, 1595. The testimony of John indicates,
862John the Baptist - Jonah. 863
7, 1593. God confirms the preaching ministry of John with a public appearance and revelation, since he saw the Spirit as a dove above Christ. 7, 1728. The Gospel begins with John the Baptist, therefore St. Marcus, Lucas and John lift their Gospels from St. John the Baptist. 11, 180. He who thus recognizes himself before God and feels that he is a sinner and nothing at all, has felt the voice of John: "Prepare the way for the Lord." 11, 2294. John the Baptist was born of the tribe of Levi, but Christ our Lord is of the house of David, of the royal tribe and blood of David. 11, 2273. John the Baptist did not perform a sign, but this was his work, that he spoke of Christ and pointed to Christ. 11, 2268. John the Baptist supports all that is ours in ruins and preaches that we must come to Christ alone. 11, 2266. The final opinion of John the Baptist's message to Christ is that his disciples should see and hear him for themselves, and thus believe in him and be saved. 13, 22. The dear John comes for his head, without all preceding judgment and verdict, for the sake of a wicked, desperate harlot. 13, 1164. John baptized those who recognized themselves as sinners and believed in God's grace and forgiveness of sins through Christ, who was soon to be revealed. 13, 1161. John the Baptist led his ministry for a short time, not even one and a half or two years, so that one does not read such things about any prophet or martyr. 13, 1160. John gives his people a knowledge of salvation, that is, a sermon that teaches how to be saved from death and sin. 13, 1152 f. In the papacy, all joy is interpreted to mean that John led an austere life, did not drink wine or strong drink, ate locusts and wild honey 2c. 13, 1151. John the Baptist is the first to bring the message to the world that sin should no longer lie in the world, but be taken from us and placed on the Lamb of God. 13, 1145. John the Baptist goes through, does not speak and is not silent according to the favor of the people, but is allowed to put life on it. 13, 1406. Herod had previously decided with Herodias that John should die, but such a murder must be secret from the world. 13, 2730. Herod, Herodias and the dancer understood the language well, that half of the kingdom means as much as John's head. The guests did not understand.
13, 2729. John began to preach and baptize in the fifteenth year of Tiberius; Christ was crucified in the eighteenth year of Tiberius. 13, 2718. John did not preach much over two years; Christ not much over three years. 13, 2718. The nuns at Rome boast they have John the Baptist's head, others, they have his finger; but the histories say he was torn out of the grave by the pagans and burned to ashes. 13, 2720. St. John the Baptist was always hard on Christ and His grace in his sermons. 13, 2708. St. John's finger points to the little lamb of God, and says that this is the true Savior, who wants to redeem the world from sins. 13, 2704.
Pope John XXIII did not respect religion, but because he sat in wealth and power, he did not want to be considered unholy. 1, 832. Pope John XXIII has exercised great courage and tyranny against the poor of Lyon, because they punished the popes: it is not their place to have wealth and goods. 1, 832. Pope John XXIII condemned the Franciscans as heretics because they said that Christ and his disciples had nothing of their own. 1, 831. Because Pope John XXIII dealt so cruelly with the poor in Lyons, the Franciscan monks were deterred by the danger and no longer punished the popes' avarice. 1, 832. Pope John, about whom 40 bad articles were proven, said: the worst thing he would have done would have been to have come from Rome to Germany 2c. 17, 1025. The popes have become wise and are careful not to commit such great folly and go to Germany as Pope John did. 17, 1025.
Johannes, a bookseller. In Ofen, Hungary, a bookseller named John was burned along with his books. He suffered steadfastly for the Lord. 18, 1985 f.
John in eodem. John in eodem means to remain in the old rut, not to improve. 8, 989.
Jonah. Jonah means a dove in Hebrew. 14, 903. There is nothing with the fable of the Jews, which also ours followed, that Jonah was the son of the woman of Zarpath, who fed Elijah. 14, 913. Jonah was in the time of King Jeroboam, whose grandfather was King Jehu, at which time King Uzziah reigned in Judah. 14, 60 f. At the time of the prophet Jonah, the prophets Hosea, Amos and Joel were in the kingdom of Israel, in other places and cities. 14, 61. The prophet Jonah was in the time of King Jeroboam, at which time in the same kingdom the prophets Hosea, Amos and Joel reigned.
864Jona - Jonas, D. Justus. 865
The history of the prophet Jonah is clear, easy and full of consolation, and yet it has been obscured by countless unresolvable questions. 14, 841. 912. The history of the prophet Jonah is clear and easy and full of consolation, and yet has been obscured by countless insoluble and void questions of the holy fathers. 14, 914. Jonah himself confesses that he is God's servant and gives himself up to punishment, which all the wicked are incapable of doing, but all despair in sins. 14, 872. We will not be able to deny that the prophet Jonah committed a very great sin by setting aside the command of God by which he was sent. 14, 916. Because the prophet Jonah was a child of grace, his sin was forgiven, as great as it was, otherwise he would have perished. 14, 916. God places a great ministry on Jonah, that he commands the preaching of the one man against the mighty empire of Assyria. 14, 845. No doubt Jonah was frightened by the greatness of the task to which he was sent and was afraid of such a mighty kingdom and such powerful princes. 14, 916 f. In this Jonah sinned, that he did not look at the word of God by which he was sent, but at the work itself, and at the difficulty and greatness of the work. 14, 917 f. Since Jonah did not give God the honor of being truthful, but looked at the greatness and difficulty of the matter, he could not help but doubt. 14, 918. The great faith of Jonah in the midst of sin makes it so that God cannot forget him, but must finally snatch him out of it. 14, 850. Jonah was moved to such disobedience that he did not like to go to Nineveh, that it is not read that God ever sent a prophet from the land of Israel so far away. 14, 853. The cause of the prophet Jonah's disobedience must have been that he thought God was the God of the Jews alone and not of the Gentiles. 14, 854. Jonah's heart was such that he thought that the Ninevites were not worthy of God's word and grace because they were not God's people, that is, Jews. 14, 854. Jonah indicates that he would rather not preach, yes, he would rather be dead, than that the grace of God, which should belong to the people of Israel, would also be given to the Gentiles 2c. 14, 855. The calling of Jonah was a high and difficult and great one, since he was sent to preach against the kingdom, which was the most powerful at that time. 14, 913. It was an exceedingly great power of the preaching of the prophet Jonah that converted the exceedingly powerful kingdom of Assyria within three or four days. 14, 914. The sign of the prophet Jonah is more a similitude than an allegory; this is how Christ Himself interpreted it. 14, 909. Christ takes Jonah alone before him, as
he was in the whale, and says that he will also lie dead in the earth, and calls it a sign of Jonah, that is, a sign that is like Jonah. 14, 909. The history of Jonah is an extraordinary miraculous one, by which God willed that we would be quite sure that he is the Lord of death and life 2c. 14, 924. The story of Jonah is so great that it is almost unbelievable and seems to be more inconsistent than any fable of the poets. 22, 1424. The story of Jonah is supposed to be a great comfort to us and a sign of the resurrection of the dead; it is very false; I would not believe it myself if it were not in the holy Scriptures. 22, 1426. In his interpretation of the prophet Jonah, Luther was especially diligent to illustrate the power and strength of the Christian faith with an example. 21a, 1460. Luther uses the prophet Jonah to comfort Jonah about the death of his son. 21a, 1461 f. Luther expresses his satisfaction to Jonas that he translated Luther's interpretation of the Prophet Jonas into Latin and thereby contributed to its dissemination. 21a, 1458 ff.
Jonas, M. Christoph. Luther writes to Duke Albrecht of Prussia about the employment of M. Christoph Jonas at the high school in Königsberg. 21b, 2864.
Jonas, D. Justus. Justus Jonas, who accompanied Luther from Erfurt on the journey to Worms, was at that time still a licentiate of law, and not yet at Wittenberg a doctor of sacred scripture and provost. 15, 1838. Jonas will soon come to Wittenberg as a professor. 15, 2534. Luther expresses his joy to Justus Jonas in Erfurt that he has turned from jurisprudence to theology. 21a, 269. Luther asks Jonas, since he has now turned to theology and married, to respond to one of Faber's writings, insofar as it deals with the marriageless state. 21a, 531 ff. Luther expresses his disapproval of the unkind treatment that the provost Jonas receives from the court. 21a, 566 Jonas writes to Luther about the dispute between Melanchthon and Agricola, and asks Luther to demand from Agricola that he not write anything in this matter, since Luther had seen it before. 21a, 1060 f. Luther indicates to Jonas that he will send back to Jonas all who seek parishes, and immediately sends back one who seems fit only for the plow. 21a, 1354 f. Luther instructs Melanchthon to tell Jonas as gently as possible about the death of his newborn son. 21a, 1453 f. Luther consoles Jonas about the loss of his son.
866Jordan , the - Joseph. 867
nes child. 21a, 1456. Luther warns Jonas not to drink too much wine at Spalatin's, lest he bring the stone back to Wittenberg. 21b, 2069. Luther refuses to intercede for the Rache Zu Zerbst and the Prince of Anhalt in their request to have Jonas come there permanently as a preacher. 21b, 2208. Luther receives word from the Elector that he has agreed to the temporary relocation of Jonas to Zerbst. 21b, 2209 f. Luther recommends a former monk to Jonas for his care. 21b, 2369 f. Luther consoles Jonas over the loss of a child. 21b, 2671 ff. Luther, together with his colleagues, urges Jonas to open the St. Moritz Church in Halle, which the Cardinal had closed, to Protestant worship. 21b, 2780 f. Luther consoles Jonas because of the death of his wife. 21b, 2812 ff. Luther advises Jonas not to hasten his remarriage too much. 21b, 2863. Luther reports to Jonas that evil tongues find much fault with his remarriage, against which he fights, and sends him a wedding gift. 21b, 2878 f. Luther and his colleagues inform the sflath of Halle that they have obtained from the Elector that Jonas may remain in Halle for another year. 21b, 2938. Luther asks the Elector to allow Jonas to remain in Halle longer. 21b, 3031 f.
Jordan, the. The Jordan has its origin in the tribe Dan, and comes from a beautiful Borne, Zeucht itself crookedly down. 7, 2025. Jordan means descent or decline, from that this river falls down and drowns in the dead sea. 7, 2024.
Jörger, Christoph. Luther wishes Christoph Jörger luck that he is relieved of his office, through which he got into trouble of conscience. 21b, 3080.
Jörger, Mrs. Dorothea. Luther indicates to Mrs. Dorothea Jörger that he received M. Michael Stiefel with joy. 21a, 1079. Luther answers Mrs. Dorothea Jörger on her offer that she wants to invest 500 florins for poor students of theology. 21a, 1733 f. Luther informs Dorothea Jörger that he has not yet received the 500 florins for students of theology. 21b, 1793 Luther sends Mrs. Dorothea Jörger a note on the form of a Christian will. 21b, 1793 ff. Luther acknowledges that he has received the 500 florins from Mrs. Dorothea Jörger, and asks whether the money should be distributed immediately or donated to two scholarships. 21b, 1859 f. Luther writes to Mrs. Dorothea
Jörger about the use of the scholarship she gave. 21b, 1903. Luther gives advice to Mrs. Jörger for the writing of a will and asks for an extension of the support of Andreas Hechel. 21b, 2081. Luther indicates to Mrs. Dorothea Jörger that her sons and nephews, who are to study in Wittenberg, are well provided for. 21b, 3005 f. Luther consoles Mrs. Dorothea Jörger because of disagreement of her sons. 21b, 3017.
Josel, Jew. Luther's letter to Josel, Jew at Roßheim, as to why he denied him written intercession. 20, 1826 ff.
Joseph. Joseph means: a giver. 3, 606. Joseph was born of the most distinguished wife of Jacob, and to him belongs all the dignity and glory of the firstborn. 2, 1025. Joseph is a figure of Christ, because Christ is also sold by his brothers, that is, Abraham's flesh and blood, the Jews. 3, 754. Joseph in Egypt had taken word from his father that Christ should come from him. 3, 572. Joseph held with such great diligence and faith over the teaching of his father that he could not be led away from it with any example or teaching. 2, 1249. Joseph has been in bondage for ten years. 2, 1228. Joseph was not mischievous, unfaithful or disloyal, so that he thought about how he would escape from his master. 2, 1230. Joseph has not received a reward from his ungrateful master. 2, 1242. Joseph was a very diligent steward, who himself diligently watched over all the work of the servants and demanded an account of it. 2, 1240. All who saw his piety, patience and other virtues in him held Joseph dear. 2, 1229 f. Joseph has a great spirit, that he sets God's commandment above all that is on earth. 3, 573. The works that Joseph did when he served Potiphar are greater than those that he did when he was in charge. 2, 1246. Joseph was, since he was Potiphar's servant, the most noble treasure of the whole kingdom of Egypt, who had no equal in the whole world 2c. 2, 1245. Joseph also flees the opportunity for unchastity. 3, 574. Joseph has separated himself from Potiphar's wife with the greatest diligence, has avoided all opportunity to deal or talk with her 2c. 2, 1267. Joseph's piety and chastity originated from the fact that God's word and faith reigned in his heart. 2, 1255. Joseph was very excellent because of all gifts or virtues, both outwardly in his body and inwardly in his soul. 2, 1251. God gave Joseph more than he had to give.
868Joseph - Jubilee. 86S
Joseph received from God what he had not understood before. 3, 576. Joseph subsequently received from God what he had not understood before, nor had he ever hoped for or asked for. 2, 1382. God showed Joseph his salvation much more richly and gloriously than he himself could ever have asked or hoped for. 2, 1291 f. Because Joseph was full of the Holy Spirit, he endured the will of the Lord with patience until he was finally exalted 2c. 2, 1291. God gave Joseph a prophetic spirit to interpret dreams. 3, 583. If it had been according to the wisdom of his reason, Joseph would never have been raised to such great glory. 2, 1291. With the example of Joseph, God wanted to teach how he should be honored, namely with suffering, and that one should wait for him in suffering. 2, 1283 f. In Joseph's history, we are to recognize what a strange regime God leads in the world. 3, 570. Joseph and the children of Israel brought great light to Egypt, for only in Israel was the true God known. 3, 986. In Joseph so many beautiful virtues shine at the same time as are only possible with our corrupt nature. 2, 1225. Joseph was a bishop over all Egypt, instructed the king, the princes and priests and all the people. 2, 1351. Joseph did not command the Egyptians to be circumcised 2c., but simply taught them the right doctrine of the God whom he himself also served. 2, 1351. Through Joseph the faith and knowledge of God was accepted in Egypt, but circumcision was rejected. 2, 1427. Joseph took Asnath to wife without sin and taught her the right service of God. 2, 1416. Joseph did not want to enter into marriage without the counsel and will of his king. 2, 1413. In these virtues, that Joseph was able to keep himself in such modesty, humility and fear of God with great luck, he never had his equal. 2, 1386. Joseph's example should be diligently impressed upon all men in the secular government and in the church, so that they may learn to wait upon the Lord and remain steadfast in adversity. 2, 1381. Joseph had both regiments, in peace and in war, because both belong to the royal power, which the king gives to Joseph. 2, 1380. Joseph does not sin by swearing by the life of Pharaoh, who was greater than he. 2, 1483. Joseph undoubtedly had his two sons circumcised; but one does not read in any place that the king or anyone in the country was circumcised. 2, 1427. Joseph is a wonderful doctor and excellent theologian.
and interpreter of both the words and the works of God. 2, 1688. Joseph does not despair when he is oppressed by misfortune, but also does not rise up when he is well and good fortune is present. 2, 1674. Joseph was not ashamed of his father and brothers because they were shepherds. 2, 1673. There was no such pride and sacrilege in Joseph as is found in our times in the tax officials or pension masters 2c. 2, 1728. The example of Joseph is a true and beautiful, clear image of the resurrection of Christ. 2, 1722. Joseph did not boast out of vain honor, so that he called his brothers to tell the father all his glory. 2, 1715. The sending of Joseph to Egypt has been a cause of much good. 2, 1699 Joseph has been a great, excellent man, especially in spiritual matters, although he has been no less in political matters. 2, 1823. Joseph commanded that his bones be taken to the land of Canaan to testify to his faith in Christ. 2, 2090.
Joseph of Arimathea. Joseph of Arimathea and Nicodemus are the other disciples, from the Lord's Ch
They were fearful before, but now they are confident and courageous. 13, 1825. Joseph of Arimathea is an example to all councilors; if one cannot raise a thing, one should not be silent and consent to a false council 2c. 12, 1532 Joseph of Arimathea had his grave made while he was still alive, from which it can be assumed that he did not forget his last hour. 13, 505. Joseph of Arimathea asks for the body of Jesus, that he may bury it honestly in the ground, because he is waiting for the Kingdom of God. 13, 498. Joseph of Arimathea and Nicodemus were secret disciples of Jesus before, for fear of the Jews; now, after his death, they become public disciples and confessors. 13, 1825.
Josephus. Josephus, who was otherwise an excellent man, often lies against the holy scriptures in the histories in order to praise his people. 2, 889. Josephus is eager to chase glory for the Jews. 3, 1146. It is a vain babble what Josephus pretends, that Cain sacrificed little fruits, and therefore was looked upon ungraciously by God. 9, 1483.
Jubilee. The Son of God alone has instituted and established an eternal Jubilee; through Him alone all who believe in Him attain forgiveness of sins, eternal life and blessedness. 2c. 19, 779. We know, praise God, that every hour those who believe in the holy gospel are forgiven.
87 " Judelkalmder - Judas, St. 87l
Those who hear the Gospel and believe, have a Jubilee year. 19, 767. All and any kinds of indulgences and forgiveness of sins were to be obtained by those who visited the churches of St. Peter and Paul, the Lateran and the church of St. Mary Majoris in Rome during the Jubilee Year. 15, 12 Bonifacius VIII decreed that a Jubilee should take place every hundred years. 15, 1 f. Pope Clement VI has the Jubilee recur after every fifty years. 15, 2 ff. Pope Urban VI set the time of recurrence of the Jubilee at thirty-three years. 15, 8. pope Paul II reduces the recurrence of the Jubilee to twenty-five years. 15, 6. pope Sixtus IV confirms the bull of his predecessor Paul II, and forbids all other pilgrimages and indulgences during the Jubilee. 15, 11 ff. In order that the Jubilee may be more fully observed, Pope Sirius IV suspends all and any full liberties, indulgences and pardons that he and other popes have granted. 15, 13: Papal legate Raymundus Peraldus' orders and explanations on how to earn the Jubilee without going to Rome. 15, 173 ff. The pope moved the jubilee from one hundred years to the fiftieth, then to the twenty-fifth, then to the fifteenth, yes, to the seventh, so that he would always receive fresh money. 22, 924. Two bulls of Pabst Clement VII, in which he sets the papal Roman Jubilee year for the year 1525. 19, 766 ff.
Jubilee Calendar. Seven Roman Jubilee Calendars of the Ineffable Indulgence of Sins, through all the months and on all the days of the year. 15, 115.
Judah. Judah means: a grateful one. 3, 465. Judah and Reuben would have gladly saved Joseph and brought him back to his father, but they sinned because they gave the advice that their brother should be sold. 2, 1720. Judah ignorantly committed incest with Tamar, otherwise he will have been a pious, honest man. 2, 1575. Judah and Tamar were both sinners and guilty, although this sin was subsequently forgiven. 2, 1195. As much as the prophets emphasize the captivity and the future calamity against Judah, they always have their eyes firmly fixed on the future kingdom of Christ 2c. 14, 1631. The kingdom of Judah was to be destroyed by the Chaldeans, but in such a way that this far most valuable kingdom was to be restored for the sake of the promise of God. 14, 1658. The kingdom of Judah was preserved after the Babylonian captivity so that Christ would be born in it, as God had promised.
had promised. 6, 28: The tribe of Judah had lost all hope at the time Christ was born, because Herod was king and the Romans sold the priesthood to whomever they wanted. 6, 232. The house of Judah had to remain until Christ, who fortified it for eternity. 6, 950. Jesus, the Shiloh and prophet, said that his mother Mary was from the tribe of Judah and David, and told his evangelist Matthew to write it 2c. 20, 2063. That Mary, the mother of Jesus, was of the tribe of Judah and the house of David, is not only said by Matthew, but also by Moses, and after that by all the prophets in unison. 20, 2062. A Jew said to Luther: it could not be proven that Jesus was from the tribe of Judah, because Matthew traced the tribe of Judah to Joseph, not to Mary 2c., 20, 2062.
Jude, Leo. It is astonishing how nothing at all is what Leo Jude translated from the Bible in Zurich, perhaps at Zwingli's behest. 21a, 1303. Leo Jude has always been one of those who brood unnecessarily. 17, 2149: Luther's letter to Froschauer, printer in Zurich, who had sent him Leo Jude's translation of the Bible, telling him not to send him any more Swiss books. 17, 2169 Leo Judae claimed (under the assumed name Ludwig Leopold) that Erasmus, Luther, Melanchthon, Pomeranus and all of Wittenberg held with the Sacramentirans. 17, 1580.
Jude, St. Of the epistle of St. Jude, no one can deny that it is an excerpt or copy of the other epistle of St. Peter, since all the words are almost the same. 14, 131. The Epistle of Jude is drawn from the Epistle of Peter, and was written solely on account of the pope. 18, 1535. The epistle of St. Jude was not written by an apostle, but by another pious man, who read St. Peter's epistle and drew breaks from it. 9, 1753. St. Jude depicted the spiritual lords in the papacy, who, under the name of Christ, carry out all evil and take all the goods of the world for themselves. 2c. 9, 1750. In his epistle, St. Jude speaks of the apostles as disciples long after the fact, and he also tells sayings and stories that are not found anywhere in Scripture. 14, 131. St. Jude does not count himself among the other apostles but speaks of them as those who preached long before him. 9, 1753. Although I praise Jude's epistle, it is still an unnecessary epistle to include among the main books that are supposed to lay the foundation of faith. 14, 131. The Epistle of Jude has been rejected in the past because it contains an example that is not found in Scripture.
872Judas Iscarioth - Jews who, before Christ. 873
Is written. 9, 1746. Some fathers have not accepted the epistle of St. Jude because of the saying of Enoch, because it is nowhere read in the Scriptures, but this is not strong enough to reject a book because of it. 9, 1750.
Judas Iscarioth. Judas is a glorious name and the best name among all disciples; it is as much as a confessor who confesses God, who praises and thanks God. 11, 2087. If God is not lacking in what he foreknows, it is necessary that the foreknown should come to pass, so that Judas should become the betrayer. 18, 1845. We know that Judas willingly betrayed Christ, but we say that this willingness in Judas must certainly and infallibly have happened if God foreknew. 18, 1853. We do not dispute whether Judas became a traitor against his will or with his will, but whether it had to happen infallibly at the time predetermined by God. 18, 1853. Judas had diligently listened to God's word, despised it and did not change anything. 13, 396. Because Judas despised the word and heard it diligently, it is no wonder that he finds it nowhere when he needs it. 13, 409. Judas was such a wicked, evil villain that all good warning was lost on him and could not stick before his wickedness. 13, 362. Judas was warned enough, but because of his stiff-necked wickedness he could not be corrected. 9, 1519. Judas goes after his sin voluntarily and thoughtfully, although the Lord warns him so often and faithfully; Peter, however, comes about and is not his superior will. 13, 395. Judas is to be used as an example against the traitors and evil-doers who do not kill Christ, but help him to be killed. 13, 1'789. Judas has been a miserly man. He leaves such sin in the bridle and pursues it. 13, 364. Since Judas has the opportunity to get money from the Lord Jesus, he considers it a very small thing to betray the innocent man. 13, 403. Judas considers it a great gain that he can get such a sum of money so soon. 13, 403. From Judas we learn that the real cause of the offense is the guilt of the devil and the disobedient hearts that do not believe the word 2c. 13, 363. The devil makes Judas sting until he brings him to the rope and leads him into despair. 13, 366. The devil drives Judas so that he goes in fear and torture of conscience over sin and strangles himself with sorrow. 13, 406. Satan makes such a great, high mountain out of sin that Judas can neither understand God, his word, nor forgive him.
He can neither see salvation nor mercy before it, but falls into despair. 13, 409. From Judas' horrible case we should learn to fear God, because he was not a bad man, but an apostle. 13, 363 f. In Judas we see both, how sin creeps in so smoothly at first, but then comes to such a horrible end. 13, 403. Judas sold the Lord Jesus for a small amount of money, but did not take advantage of the money, but lost his life, body, soul and everything. 13, 406. The betrayer Judas had fellowship with the other disciples in the body and blood of Christ in the Lord's Supper. 2c. 20, 238. Judas took the sacrament to death and judgment, because he had decided to betray the Lord Jesus, and remained in such a forwardness and hardened evil will. 13, 312. 1934. Whoever wants to read Christ's suffering correctly should not be angry with Judam and the Jews, but look at the person who says: "It is I." 8, 861. Christ works through Judas the same as He works through St. Peter, for He works all in all, through worthy and unworthy. 7, 78. What the apostle Judas did in his ministry was right, but when he stole and was a thief, he did sin and wrong. 22, 1103. Judas Iscarioth wanted to become pope, because he stole and robbed bravely, and thus gave an example to his successors at the Roman court. 7, 289.
Judas pennies. The right Judas pennies are when one acts against God's word for the sake of money and good, persecutes the gospel, and gives cause for false teaching and idolatry. 13, 408.
Judas faithfulness. Judas faithfulness and gallows faithfulness, made without divine grace out of pure natural ability, is basically wrong and does not make a new life 2c. 15, 1509.
Jews, before Christ. Although the Jews in the Old Testament did not believe in what the Messiah would preach, namely baptism and the Lord's Supper 2c., they nevertheless believed in the future Christ. 7, 1861. The godly Jews before the future of Christ did not build anything on their own righteousness, but believed in what he would teach, even before his future. 7, 1860. The Jews everywhere, where they were in all the world, if they wanted to pray, they had to turn their faces towards the temple in Jerusalem. 12, 1430. In exile, the Jews worshipped God by sanctifying the name of God and spreading His kingdom. In the exile, the Jews worshipped God by sanctifying the name of God and spreading His kingdom by teaching others godliness and righteousness. 14, 1085. The Jews, who nevertheless had obeyed the commandment of circumcision and
874Jews , who, before Christ - Jews, who, after Christ. 875
Although the gospel has been made known to all the world, God has not commanded the holy Scriptures, that is, the law and the prophets, to any people except the Jews. 20, 1705. The people of the Jews had excellent men: Abraham, Isaac, Jacob, Moses, David, Daniel, Samuel, Paul 2c. The Latin Church has not had a more excellent teacher than Augustine and the Oriental Church Athanasius. 22, 1584. As the law led the Jews outwardly like a disciplinarian, so God also promises them outward prosperity. 3, 1063. Because God dwelt among the people of the Jews through His word, the true church, which is holy through faith, was only in this people and nowhere else. 5, 120. The people of the Jews with their priesthood and their whole worship was chosen and set apart by God to keep the promise of the future Christ. 5, 1020. If the Jews would have looked at the text of Ps. 110, 4, they would have noticed that their Levitical and Aaron's priesthood was not the right, lasting one. 5, 1015. The histories of the Jews find in God's words and teach that everything happens according to God's ordinance. 5, 1486. The Jews at the time of Christ had faith in the eternity of the Messiah through the pure teachers and the prophets. 6, 105. The Jews at the time of Christ had good and true thoughts of the Messiah, not such foolish and godless thoughts as the Jews of today 2c. 6, 105. The Jews are a separate people from all nations through circumcision, so that their race would not be mixed with other peoples and the promise of Christ would be certain. 1, 1027. To the Jews, the redemption from Egypt was a symbol of the plague, torture, torment and the devil's regiment that they suffered there. 3, 1719. The Jews knew where they could find God, yet they made altars and burned incense in the field and in the forest, on mountains and heights. 2c. 3, 1723. The Jews' religion did not refer to God in His glory, but to God above the cherubim. 6, 247. Because God promised the Jews bodily promise, bodily prophecy, he also graced or punished them bodily. 3, 1064. Although the Jews praised the law of Moses and the circumcision, as well as the blood of the fathers, they are scolded in all the prophets as a disobedient and wicked people. 20, 1891. The Gentiles were hostile to the Jews, because they served the God who had
from Egypt. 3, 1713. The Jews were forbidden to read and interpret the first book of Moses before the age of thirty. 1, 4. The Jews abstained from all food and drink during their fasting. 6, 1509. The Jews do so much honor to the name "HErr" in the Hebrew language that they do not call it or write it on any paper 2c. 6, 870. Sennacherib and Salmanasser, Nebucad-Nezar, the king of Babylon, and finally the Romans have taught the Jews to understand the ten commandments, namely that God is a strong, zealous God. 3, 1871. Already at the time when the Jews were captives at Babylon, they were so mixed that they could hardly know from which tribe one was; now no one knows. 22, 1583.
Jews, the, after Christ.*) The Jews have lost the right doctrine of the promise and faith, and only cling to the fleshly birth. 1, 1398. Whoever wants to keep Mosi's law must keep it completely, or his keeping is nothing, as the Jews keep the circumcision, not eating some fish and meat 2c., but leave the great main parts, as of the priesthood 2c., pending. 20, 1846. We ask the Jews where their whole law of the priesthood, temple. City, country, and how a people should sit in regiment, they show us their pieces of fish and meat eating 2c. 20, 1846 f. The Jews esteem the celebration of the holiday higher than the holy, from their own addition, which God and Moses do not. 20, 1855. The Jews' present misery under the Roman Empire has lasted longer than their previous existence and rule in the land of Canaan. 20, 1860. With the Jews there is no forgiveness of sins, no prophet to put them off and make them certain, no definite time of punishment, but only unending wrath and disgrace. 2c. 20, 1963 f. The present Jews do not have the word, not the custom of the law, not the prophets who would uphold them with the word and proclaim the end of the captivity. 14, 1755. the present Jews are allerdinge abandoned, both vyn prophecies and royal persons, which did not happen in the Babylonian disturbance. 14, 1462. In the schools of the Jews is vain self-glory, arrogance. Lying and blasphemy, desecration of God and man are practiced in the most poisonous and bitter way, as the devils themselves do. 20, 1897. The Jews still do today like their fathers, pervert God's word, are stingy, usurious.
*) This section is a kind of summarium of the following subsections.
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steal, murder where they can, and turn their children away. 2-0, 1950 Luther thinks that in the fables of Aesop, in half of Cato and in some comedies of Terence there is more wisdom and teaching of good works than can fall into the hearts of all Jews. 20, 1951. The Jews' unbearable holiness misses that God will not fulfill his promise of the Messiah out of pure grace and mercy, but according to their merit and repentance 2c. 20, 1961. Whoever, like the Jews, does not repent nor become righteous in fifteen hundred years, if he intends to do so, will certainly never repent nor become righteous. 20, 1963. what the Jews do for repentance, they should convince their own, even the very coarse outward life, because they are full of sorcery, smoking with signs, figures and the name Tetragrammaton, are full of envy and pride 2c. 20, 1965. how the Jews themselves in their greeting secretly exercise their wrath on us Christians. 20, 1979. The Jews teach, drive and accustom their children from their youth to remain bitter, poisonous and evil enemies of the Christians. 20, 1986. The Jews are not the right seed of Abraham, that is, they are in error and under God's wrath. 1, 750 f. The Jews have lost their kingdom and worship, are in the deepest darkness and have no understanding of the Holy Scriptures. 1, 752. The Jews have lost everything that is promised to Abraham, and especially the blessing that was to extend from Abraham's seed to all nations on earth. 1, 753. The Jews have lost the promises because of their unbelief, and are no longer Abraham's seed to whom the promises were made. 1, 753. The Jews have nowhere to stay, are hated and despised by everyone and live in the most miserable filth and filthiness. 1, 752 A people has an authority, country and people, laws and freedom. The Jews of today have none of these, and are therefore not a people. 1, 750. The bloodthirsty Jews wish that it would come to that, that they would kill the Gentiles with the sword, and thereafter rule alone in the world. 6, 160. The Jews believe that they would do God a favor by destroying all nations and giving the earth to the Jews alone. 6, 160. The Jews are forsaken because they do not want to be destroyed; they do not want to be blind or sick, but to be whole, to see and to be pious. 5, 914. The Jews are condemned with their whole religion, or the promise that David would not lack descendants would have to be null and void and a lie. 4,
2109 f. The Jews think they are doing a disgraceful deed
It would not be a thing if they were to leave off their hardening. 5, 64. The Jews are the most covetous people and are very eager for usury. 4, 949. The present Jews are not Israel nor Abraham's seed, but poisonous enemies of the right of Israel, and thieves, robbers and trafficers of the holy Scriptures. 3, 1965. The Jews, who were masters before, have become servants to all the world through the contempt of the word of God and have to lie under the feet of others. 3, 1688. The present Jews would kill and stone Abraham, if he were here now, as an arch-heretic. 3, 671 f. The Jews praise God and call upon him in their very proud prayers, as if they alone were his people, and curse all other nations 2c. 22, 1582. There is no nation under the sun that is treated worse and is crushed more than the Jews, yet they do not listen, but continue to blaspheme forever. 22, 1584. Although the Jews have neither land nor people nor regiment, they comfort themselves and say: It will soon be better with us, boasting even in the highest disgrace. 22, 1572. The Jews are a wretched people, who are allowed neither work, nor crafts, nor cattle, but shameful usury and horse trading. 22, 1572 f. As a Jew, you must believe that two dogs of brass can bark, even without Hamphorah's shear; before and now none can. 20, 2037. As a right Jew you must believe that in Jerusalem in the sanctuary annually so large cabbages grew that they were stronger than any beam on the gallows 2c. 20, 2037. As a right Jew, you must believe that 200 years after the destruction, there was a sanctuary in Jerusalem; not only that, but that it was also a cabbage garden. 20, 2037. A Jew is as full of idolatry and sorcery as nine cows have hair, that is, innumerable lind infinite, as the devil, their god, is full of lies. 20, 2053. That the present faith of the Jews and the waiting for Messiah's future is wrong is proven by the saying Gen 49, 10-12. 20, 1808. The holy prophets and apostles do not boast of any law nor holiness, as the Jews do in their schools, but complain about the law and cry for mercy and forgiveness of sins. 20, 1896. The Jews are as holy as the barefoot monks, who have so much of the rest of holiness that they also help other people to heaven with it, and still keep a supply 2c. 20, 1896. The Jews now believe in vain God, the Promiser of the Messiah, with which faith their fathers of old rightly believed. 19, 1469. the Jews are full of all wickedness, full of
878Jews who, after Christ. 879
The Jews have been crucified by Christ, but because of this the gospel has not been suppressed; on the contrary, it has remained, but they have perished with their worship. 20, 1892 The Jews crucified Christ, but because of that the gospel was not suppressed; rather it remained, but they perished with their worship. 6, 505. Wherever the Jews were able to strangle any Christian throughout the Roman Empire, they dragged him out to the judges and cried out against him until they killed him. 2c. 20, 1956. the Jews found their punishment in Vespasianus, as much as the murderers of the prophets and Christ received respite. 5, 1528. How God punished the ingratitude and contempt of the Jews in the destruction of Jerusalem. 3, 1752. The Jews blamed their disturbance on that which the apostles preached, and prophesied even over their necks that the Romans would come 2c. 11, 1484. No blasphemy against God seemed so offensive to the Jews as that Jerusalem should be destroyed and the temple laid waste, because of the clear prophecies 2c. 14, 1054.
The Messiah is the joy and comfort of the Jews and the Gentiles. The Jews are convinced by the Scriptures, then by themselves, and finally by the wise men that they knew well of the birth of Christ. 13, 1553. Because it was promised that Christ would come from the people of the Jews, it was necessary that the people and the priesthood be preserved until He came. 14, 2019. The people of the Jews could not perish before the birth of Christ, for whose sake the outward people was preserved. 14, 1726. It was impossible that the carnal people of the Jews should be changed until Christ came; but now they are scattered, they have no duke and no priest. 14, 1755. How faithful God meant it with the Jews is seen: He sent His prophets, John, finally His only begotten son and the apostles 2c. 13, 986. Christ was personally sent only to the Jews, therefore he also preached in the Jewish country; but through the apostles his teaching went into the whole world. 22, 347. The Jews are still angry today because they think that the Messiah is only theirs; but David promises Christ also to the Gentiles in the Psalms. 22, 347. There is no patriarch, no prophet, no apostle exalted from the Gentiles, but from the Jews. 20, 1795. The Jews cannot bear that we Gentiles should be like them before God, and the Messiah should be our comfort and joy as well as theirs.
be. 20, 1939. All books in the Scriptures come from the Jews, not one from the Gentiles. 9, 1876. Christ is promised to the Jews alone, as Abraham's seed, but he did not become to the Jews alone, but to the whole world. 11, 2013. The prophets speak of Messiah's kingdom among the Gentiles, which makes the Jews mad and foolish. 20, 1938 f. The Jews are by birth nothing better than all Gentiles, because we are both of one birth, flesh and blood after the very first, best, holiest grandfathers. 20, 1872. The holy patriarchs are our grandfathers as well as the Jews, and all come from them with the same honor, nobility and glory as the Jews 2c. 20, 1872. Our birth, fame and nobility, honor and glory is none other than that we are bad damned sinners, enemies of God and in all disgrace, both Jews and Gentiles. 20, 1873. God does not grant the Jews any distinction because of circumcision against Ishmael, Edom, Midian, Ephah, Epher 2c. who are all circumcised and heirs of circumcision, as well as Israel. 20, 1876. The Jews must see that Esau or Edom is as noble by birth as Jacob, because he is not only the son of the same parents, but also the firstborn. 20, 1869. the Edomites, Ishmaelites, Midianites and other Abrahamic seed are equal to the Jews in all respects, that is, birth and circumcision 2c. 20, 1877. In Christ there is no difference between Jews and Gentiles, without Christ being promised to the fathers of the Jews. 12, 1084. Since Christ became common to all, Jews and Gentiles, they should also become common among themselves, each taking care of the other 2c. 12, 49. The Gentiles should not despise the Jews, for Christ has been promised to them and has become their servant and preacher according to the promise. 12, 49. The Jews should not despise the Gentiles, because the Scripture says of them: they will praise God for His mercy. 12, 48. Although it is true that Christ is common to both Jews and Gentiles, he was not promised to the Gentiles, but only to the Jews. 12, 48. Christ never preached to the Gentiles, nor was he sent to them, but only to the Jews. 12, 47. God loved the people of the Jews for the sake of His Christ, who was to be born from the flesh of this people. 14, 1996. The Jews wanted to have their own Messiah, of which the Gentiles should not boast, and to cut off the Messiah, of which both Jews and Gentiles boasted. 20, 1956. The Jews and all the world must confess that
880Jews who, "ah Christo. 881
Abraham's seed, Christ, is preached as far as the world reaches. 3, 356.
The Jews are convinced that Jesus is the true Messiah. The apostles have everywhere from their own Scriptures convicted and overcome the Jews that this Jesus, whom they proclaimed to them, was Christ. 9, 1135. Just like the Jews, Arius, Manichaeus and other heretics, it will happen to those who desecrate the word and the sacraments today. 6, 517. The Jews are struggling in vain with their works, waiting in vain for their Messiah, comforting themselves in vain that they will still be redeemed. 6, 344. The Jews let John preach, let the Lord himself preach and perform miraculous signs and despised everything, even beat the Lord to death. 13, 1409. The Jews are still striking at the stone, Christ, and there is no end to it until the last day; then this stone will fall on all unbelievers and crush them. 9, 1182. The Jews were not commanded to be blessed by the difference of food and place 2c, but to groan for Christ under the burden of the law 2c. 9, 1136. The passage Hagg. 2, 7. convicts the Jews that Christ has come and that it is none other than ours. 14, 1755. The Jews cannot deny that Christ, who was promised to the fathers, has come, since today they have neither duke, nor priest, nor prophet. 14, 1726.
Since the Jews would not receive their king, God destroyed them. David proclaimed to the people of the Jews his destruction and final ruin, because they would not have their king. 3, 1973. The Jews cannot deny that since Jerusalem was destroyed, they have had no scepter, that is, no kingdom nor king. Therefore, the Messiah must have come before. 20, 1808. God would not have let the Jews go astray in misery for so long without prophets and God's word, which he never did before, if his Messiah had not come and his promises had not been fulfilled. 20, 1838. If God Himself and all the angels spoke publicly to the Jews on Mount Sinai or in Jerusalem in the temple that Messiah had come long ago, God and all the angels would have to be devils. 20, 1901. The Jews are lacking in that they do not want to believe that God has fulfilled the promise made to Abraham. 3, 738. The Jews did not want to be considered as resisting God, but the teaching of Jesus of Nazareth, whom they did not accept as the Son of God. 5, 88. It remains with the
Jews a ridiculous thing that we Christians worship a wicked and damned Jew, as if we worshipped Cain 2c. for gods. 5, 66. If the Jews wanted to believe God to be true, they would have to confess that Messiah would have come fifteen hundred years ago, so that David's throne would not have had to be desolate for so long. 20, 1928. How many signs, wonders and revelations God gave to the Jews, from which they could recognize that Jesus was the promised Messiah. 20, 2003 ff. The Jews have been waiting for their Messiah for more than fifteen hundred years, but in vain; they have neither kingdom nor land, and are despised by all nations. 13, 1435. The Jews are disturbed and rejected because they did not want to suffer the Son. 13, 2092. The main sin that the Jews deserved to fail with the temple and everything was that they kept silent about God's word. 11, 1483. The Jews had the law, the service, the promise, and yet they were so stubborn that they did not believe the word, even though they told others about it. 13, 1560. The Jews can no longer keep the law; they lack the city, the temple, the priesthood, therefore they cannot perform sacrifices 2c. 14, 2125. Since Christ has come and fulfilled the law, the Jews still cling to the law and await its future, so that they have lost their understanding of the law. 12, 300. To prove to the Jews that they were not justified by the law and became children of God, Paul introduces that their fathers, the holy patriarchs, had no law. 12, 861. It was known and well known to all prophets that the outward kingdom of the Jews would cease; it would have to give way to the new King Christ. 14, 2112.
The kingdom of the Jews is destroyed, the kingdom of Christ is present. The kingdom or scepter of Judah has fallen, the Jews are scattered, therefore the Messiah has surely come. 2, 1967 Even today the Jews think that their kingdom has not been destroyed, but has only fallen a little and is yet to be raised up again. 11, 1870 The Jews are still today the most despised people on earth, scattered everywhere, have neither cities nor land of their own, and will never be able to re-establish their priesthood and kingdom. 11, 1471. The Jews had noticed that they should have their own kingdom, but they did not want to touch what was written: they should keep God's commandment. 2c. 13, 962. In all the sermons of the prophets, the Jews had received glorious promises of the future kingdom.
882Jews who, after Christ. 883
Christi. 13, 1352. About forty years after John's and Christ's death, the Jews came to an end, the city was destroyed, the temple was burned 2c., and everything was destroyed. 13, 2721. The Jews do not teach or understand the kingdom of God or the kingdom of the world, they have neither the spiritual nor the physical kingdom anymore. 14, 2045. Isaiah describes the desperate fall of the people of the Jews; they will be rejected forever, never be converted 2c. 14, 2045. Since Jerusalem has been destroyed and the reign of the Jews has ceased for such a long time, Christ's kingdom must have come and the prophecy must have been fulfilled. 14, 1801. All Jews know well that Messiah's kingdom is to be the most glorious and greatest that has ever been on earth, but must confess that their scepter is now nothing. 20, 1809. The Jews' regiment was over when Christ came. 3, 629. The Jews cannot say that they had a Lord after the fleshly kingdom ceased, to which the nations fell. 3, 630. God overthrew the Jews and the Romans, the pope and the Turk will know it too. He overthrows them and thus confirms the kingdom of His Son. 4, 1363. Since Christ had to die, therefore his kingdom cannot be a bodily kingdom, in this world, as the Jews dream. 6, 632. Our Jews must confess that since Christ was crucified, there has never been one who sat on the throne of David. 1, 962. It has been tried many times how the people and kingdom of the Jews could be helped up again, but it has gone very badly for them. 1:1100 Since the Jews no longer have a kingdom, Christ must of necessity be revealed, and the multitude of the Gentiles must have come in the place of the Jews. 1, 1100 How to refute the main arguments on which the Jews rely. 22, 1574 f. There is no stronger argument against the Jews than the seat of David, for they have not had dominion for 1531 years. 22, 302. It is neither God's nor his people's way and quality that the Jews are now about fifteen hundred years in misery, out of their country and without prophets. 1, 963. The Jews today cannot show anything similar to the conditions of the Babylonian captivity, on which they could still base a hope. 4, 2109. The Jews should show cause, why they are now abandoned for more than fifteen hundred years, a people without regiment, without law, without prophets, without temple 2c. 22, 1580. These fifteen hundred years the Jews have had no prophet to proclaim to them that they should be rid of what God has not had for so long a time.
let happen 2c. 20, 1809. The Jews can show no sin so great that they deserve to be finished, because they do not consider it a sin that they crucified Christ. 20, 1820. The Jews should be asked: what is the sin, why God has punished them so horribly, that they have to live in misery for so long without priestly, princely regiment, without sacrifice 2c. 20, 1830. In the Babylonian prison, which did not last longer than seventy years, God comforted the Jews with prophets, princes and promises; but now there is none. 2c. 20, 1832 f. Now in their last Roman misery the Jews have no prophet, nor from the Scriptures any promise how long such misery should last. 20, 1838. It is a very certain sign of the exceedingly great wrath of God against the Jews that they have to be in exile like this, and are cast out from one country to another. 22, 1573. Either God must be unjust, or the Jews must be godless, for they have been in misery and outcasts longer than they were in the promised land. 22, 1580. The Jews have no certain place, have now been exiled for one and a half thousand years, therefore they must confess that the Messiah must have come long ago. 3, 629. Because the Jews do not want Christ, they must give us another king from David, who shall reign, because the sun and the moon shine 2c. 22, 1579 f. The excuse of the Jews: God's promise is certain, but our sins prevent it from happening, is lazy; just as if God's promise stood with our righteousness and fell with our sins. 20, 1909. The Jews' regiment and all their worship is torn to pieces, that they have no kingdom nor priesthood of their own. 3, 1869 The Jews have been hoping and waiting for their former kingdom and priesthood for over fifteen hundred years, but Christ is the King and Priest. 5, 1009. A people that has its congregation and regiment, authority, order and laws, the Jews have not been for longer than 1500 years, because they have neither a head nor a kingdom. 2c. 1, 1053.
The Jews have lost their land, law, kingdom, priesthood 2c. The Jews have the great glory and hope that they have had the land of Canaan, the city of Jerusalem and temple from God. 20, 1897. The Jews were appointed heirs to the land of Canaan until their King Christ came; if they had accepted him, they would have kept the promised land. 1, 872 f. The land of Canaan is promised to Abraham, from Abraham's lineage.
884-Jews who , after Christ. 885
Christ was to be born; therefore it is certain that Christ was to be born in the land of Canaan and from the Jews. 1, 719. The Jews were chosen by God only for God to execute His wrath on the Canaanites by their sword. 3, 1439. Because the people of the Jews took it upon themselves to cut off the promise of Christ through their unbelief, they also lost the bodily promises for that reason. 4, 1881. If the Jews were God's people, they would have the land of Canaan, but now that they have been cast out of it, no one can believe that they are Abraham's seed. 1, 873. After the Jews have lost the land, the law, kingdom, priesthood, Sabbath, circumcision 2c. is also lost. 1, 874. The Jews think that they keep the law, but it is all vain and hypocrisy. 6, 688. The Jews boast that they suffered for the sins of others, since they cannot see their own harm, much less remove it. 6,, 688. The Jews invent that the law of Moses will be eternal, and even at the time of the Messiah will not be abolished, but will be fortified and preserved with the temple 2c. 6, 104. The Jews cannot suffer Christ to be their Lord and their God, that is, that Christ is the Lord of the law, to whom the people must yield. 5, 447. That the law of the Jews should not remain forever. 20, 1842. It is utterly ridiculous that the Jews want to persuade us Gentiles to their decayed law, which has now rotted for fifteen hundred years and is no longer a law. 20, 1843 Moses has well defended himself against the objection of the Jews, because he did not want to have his law forever, because as far as his people remain and keep their dwelling. 20, 1845. The Jews cannot keep Moses' anointing or law apart from the land and Jerusalem, as they cannot deny and well know. 20, 1843. If the Jews had accepted Christ, he would have let Jerusalem remain with Moses, temple and priesthood, even though they were bad boys. 13, 1610. The Jews are no longer God's people, but rejected by God, because they despised and denied the Lord Christ, their true Messiah. 1, 872. The Jews are no longer God's people, but rejected and cast out by God because of their unbelief, because they did not want to accept the sent Messiah. 1, 962. Christ established the new covenant in the same fleshly land of Canaan and in the same fleshly city of Jerusalem, as it had been promised, to which the Jews had been brought back from all over the world. 14:48 When Christ came, he found the people of the Jews, both of Israel and Judah, restored from all the earth.
gathered together, and began the new things and established the promised new covenant. 14, 48. The Jews have now been driven out of the land of Canaan longer than they have lived in it. 1, 1100. The hope of the Jews to come back to their land is vain and lost, because all prophecy of it has been fulfilled long ago. 14, 47. The Jews would have liked to go back to the Jewish land and rebuild their city, but nothing came of it, because the daughter would not listen at that time. 13, 1349.
The Jews resent the lowly stature of Christ. A blind Jew can never rhyme together the two things, the highest God and the lowest man. 6, 668. It is an insurmountable annoyance to the Jews that we believe in a human being, and even more so in a crucified one. 6, 823. The Jews do not like it at all that the Scripture says here and there that the Messiah should suffer and die. 5, 1050 f. Because the godless Jews do not want to believe, they therefore do not understand the law and the word of God. 6, 77. The Jews cannot make sense of the fact that Christ is supposed to be the highest king over all kings, and yet he is supposed to suffer and be executed. 5, 1051. The Jews and the Roman Empire have set themselves against Christ with all their might and have sought to eradicate His name, but they have come against Christ. 5, 954. Because Turks and Jews hate Christ and persecute His word, it is certain that they also hate the God who created heaven and earth, do not believe in Him and do not honor Him. 13, 1285. Jews and Turks boast that they are the true people of God because they worship only One God, but they blaspheme us as idolaters who worship three gods. 7, 2154. The Jews persecuted the one who was promised as the Messiah in Moses and the prophets as a rebellious and blasphemous man and killed him. 5, 88. Jews and Turks and all who judge by reason say: How can he who is the Lord over all creatures become a poor man who serves everyone? 5, 932. Jews, Turks and the pope, who intend to come to God by other means than through Christ, are condemned. 3, 753. The Jews do not want Jesus, and should they pervert all Scripture, have no God, and never get a Messiah. 20, 1960. The Jews falsify the meaning of the Scriptures everywhere they can, either by ungodly interpretations or by false divisions. 6, 698. Because the Jews do not want to be freed from sins by the Son of God, it is certain that they must die in their sins and perish eternally. 13, 430.
886Jews who , after Christ. 887
The Jews fast, pray, read, preach, give, do, and strive exceedingly hard, seeking how they may be saved; but such effort shall all be in vain. 8, 177. There is no more miserable, wretched people under the sun than the Jews; they say they suffer for it, that Messiah may come and find them home. 8, 71. The Jews change God because they accept the promises of Christ, but reject the presented Christ. 6, 568. The Christians should not curse or personally harm the Jews much, because they have cursed and offended themselves too much when they curse JEsum, the Son of Mary. 20, 1996. Jerusalem, that is, the Jews, were terrified at the message of the wise men about the new king, because they feared Herod and the Romans, that it would cost much blood. 11, 307. Christ brought to the Jews the kingdom of heaven, which is nothing else but to save from sins and to save from death; but they despised and persecuted him 2c. 13, 2335.
The Jews are waiting for a worldly kingdom. The Jews are waiting for the Messiah to strike down all the Gentiles and restore to the Jews a fleshly kingdom and dominion over all the Gentiles. 1, 753. The Scripture does not say that the Gentiles shall be oppressed and made servants of the Jews, but that they shall be blessed in the seed of Abraham. 1, 754. The Jews have no cause to boast as if they alone among men were born to slay the Gentiles. 3, 1439. The Jews dream that they will take possession of all the kingdoms and treasures of the world through the mediation of the Messiah. 6, 1384. The Jews let themselves dream that the Messiah will be such a king as Solomon was; therefore, nothing understandable is to be found among them. 6, 104. The Jews dream that the King Messiah will die, like King Solomon, with his children. 6, 214. The Jews expect a Chochab and a fleshly kingdom, and imagine a fleshly kingdom, thereby they are prevented from understanding the prophet. 6, 219. The Jews dream that their Messiah will sit down in Jerusalem, rebuild the city, establish the kingdom there and spread it through the Jews to all the world. 5, 1050. The Jews are still waiting today for the Messiah to come as a worldly lord who will help them to great honor, power and glory. 5, 199. Because the Jews understood all promises of God carnally, like the word Jer. 17, 12, they defied and insisted that the temple would not be destroyed. 22, 1577. The Jews say: Messiah will restore the law, not the temple.
lift. They also think of a worldly kingdom that Messiah will establish. 22, 1585. The Jews lie to God and deceive themselves that they blame God for not keeping faith with David, because he did not send the Messiah in the way they would have liked. 20, 1842. The noblest thing that the Jews expect from their Messiah is that he should murder and kill the whole world by their sword 2c. 20, 1881. Burgensis indicates that the Jews have made a law that it is permitted, yes, right and pleasing to God, to kill and slay a Gentile as it can be done. 2, 889. No people is more miserly than the Jews, and they take comfort in the fact that when their Messiah comes, he will take gold and silver from all the world and divide it among them. 20, 1934 f. The Jews want to have the Messiah alone, and be lords of the world; the cursed Goyim shall be servants, giving their desire, that is, their gold and silver, to the Jews. 2c. 20, 1939. That the Jews hope that after the return from the Babylonian captivity there should be another, bodily return, they dream this themselves, and there is nothing about it in the Scriptures. 14, 47. The Jews want to have the Messiah according to the old covenant and do not respect the new covenant, therefore the Scriptures are sealed to them and they do not understand any prophet. 14, 49. The Jews do themselves injustice and harm by not desiring the new, eternal, glorious kingdom through the Messiah, but the former, old, perishable kingdom, in which silver, gold, power 2c. is possessed. 14, 51. The Jews still think today that when their Messiah will come, they will be lords of all the world and the Gentiles will be their servants. 13, 1353. The Jews are still looking for a Messiah who will make them masters; they do not desire the Lord Christ to redeem them from sins and eternal death. 13, 1353. Because Christ did not come in worldly dress and carnal splendor, the Jews do not receive Him as those who are carnally minded. 12, 1790 f. The cause of the unbelief of the Jews was that Christ appeared in such a lowly form, which was quite unlike the great testimony of John. 12, 1027. The Jews interpreted the promise of the blessing to mean that Messiah would come and give them the dominion of the world for the sake of their law and piety 2c. 12, 861. This was the opinion of the Jews that Christ would come as a bodily king, give them all things enough and make them lords of this world. 8, 88. The Jews still have the carnal mind to this day, that Christ would be a worldly king who would
888Jews who, after Christ. 889
The Jews still wanted to have a worldly Messiah at this very hour, who would come with great splendor and many thousands of men, and who would conquer and exterminate the Gentiles. 7, 2186. The thoughts of the Jews were like this: Messiah should not only push the foreign king from the scepter, but also force the Romans and all the world under him, and make them great princes 2c. 20, 1955. This false delusion is still in the hearts of the Jews, that Messiah's kingdom should be a fleshly, worldly kingdom, which their prophets never taught nor believed. 7, 1581. It has often happened that some beggars have arisen and pretended to be Messiahs, and thus have deceived the Jews. 13, 1435. Also today the Jews open all windows when it thunders, because they think that the Messiah will come in thunder. 13, 1435. The Jews lost their land, city, scepter, temple, priesthood and everything they had because of the delusion of their false Christ and because of the persecution of the true Christ. 20, 1956.
The Jews alone want to be God's people. Christ calls the Jews His own people, because they were chosen out of all the world to be His people; for us Gentiles nothing is promised by Christ. 11, 189 f. The Jews have departed from the promise, however much they boast of their father Abraham 2c. and are no longer God's people. 1, 1053 f. The Jews can prove nothing more than that those who are Abraham's seed cannot be God's people unless they allow themselves to be circumcised. 1, 1022. The Jews claim that circumcision is eternal, and pretend that it must also be imposed on the Gentiles. 1:1069 The Jews can never prove that none but the Jews alone can be justified and be God's people. 1, 1022. Even today, the Jews are hindered by their unwillingness to believe that the Gentiles are God's people as well as the Jews. 14, 854. 14, 854. Even today, the Jews cannot let go of the idea that they alone are God's people and children of the kingdom, even though experience should have taught them otherwise. 5, 1001. It was very difficult for the Jews to believe that other people besides Israel were God's people. 14, 854. The Jews sinned by grace, asked for no sermon, and yet said: We are God's people; our Lord God will hold our sin against us. 13, 2296. The Jews in their public vices nevertheless want all, none excluded, Abraham's blood, the circumcision and Moses' people, that is, God's people.
its 2c. 20, 1892 f. The Jews want to be God's people alone and their own, to condemn all the world, and their arrogance should please God, but give them a Messiah, whom they will choose and preach to him. 20, 1889. The Jews have persecuted and killed their Messiah, yet they boast that they are God's people. 22, 1586. Because the Jews are no longer God's people, all their glory and deeds shall be over; their worship, temple and priesthood shall no longer be valid. 5, 986. The Jews insisted that no other people could be and remain God's people, and that is why they persecuted the Christians so horribly. 5, 985 f. John together with the other apostles and evangelists and many thousands of their disciples were also Jews, whom we believe much more cheaply than the present Jews. 3, 1964 The Jews thought that God was alone with them, but he rules the whole world. 3, 588. The Jews who deal in works are cast out; the others who live in faith should be God's people. 3, 339. The Jews have an advantage over the Gentiles through the word of God alone. 3, 1440. Because the Jews did not want to, Christ accepted the apostles and the Gentiles as His children, and appointed them as rulers in the world in their place. 4, 1599.
Turks and Jews accuse Christians of worshipping three gods. The Jews also say that they believe in the God of Abraham, Isaac and Jacob, but they deal with Moses' laws and good works. 3, 737. Turks and Jews undertake various works with the confidence that they will thereby erase their sins and reconcile God. 5, 558. The Jews deal with works which they have invented according to their own devotion. 3, 1704. Jews, pagans and heretics are not God's people, for they seek their will without God and in their works. 5, 903. Jews and Turks also believe in God, but the means by which one comes to God, Christ and the sacraments, they deny. 3, 1692 f. Jews and Turks do not want to hear God's word, which he revealed from himself, from the beginning of the world, to the fathers and prophets, and finally through Christ and the apostles. 12, 1204. Jews and Turks paint themselves a God who has neither Son nor Holy Spirit in his divinity, and consider a mere dream as God 2c. 12, 1204. The Jews and Turks mock the Christians for worshipping a mortal God and making a husband out of God. 3, 1960. The Jews and Turks, the most intelligent people, teach us Christians that God does not have a wife, thus
890Jews who, after Christ. 891
nor a son, and could not die. 3, 1960. The Jews falsify the Scriptures in those places where they speak of more than one person in the Godhead. 1, 1279. It is of no use to the Jews that they believe in one God, also in other articles, and accept the whole holy scripture, because they deny Christ. 9, 645. The Jews call one God with their mouths, but they make angels and gods out of letters, as much as they want, in which they not only trust, but also charm, as much as they want. 20, 2053. The Jews are angry with us and cry out that we make three gods, when they know that we have clear testimony from their own Scriptures, Moses and the prophets. 2c. 12, 1205. The Jews lie to us among their own, and blame us that we Christians worship more than One God; thus they hold their people captive, as they alone are God's people 2c. 20, 2011. That we believe that there are three persons in the one, eternal Godhead, neither Jew nor devil will prove that we therefore believe more than one God. 20, 2012. Jews and Turks submit to know God without divine revelation, that is, without the Holy Spirit, and to come to God without a mediator, the Son of God. 12, 1204. Jews and Turks basically have no God, for there is no other God than this one, who is the Father of our Lord Jesus Christ, both of whom reveal themselves to the Church through the Holy Spirit. 12, 1204. The Jews did not want to believe what the Gentiles believed and rejected Christ and His kingdom in anger. This is what the prophet says: "You do not make much of joy." 13, 1044. It is an offense in the eyes of the Gentiles and the Jews that Christ should be worshipped. 5, 453 f. Because Turks and Jews deny that Christ is the Son of God, they not only lack God, but also worship an idol of their heart. 5, 176 f. As long as Paul and Christ lived, whom the Jews called destroyers of Judaism, it was good for them; when they were cleared away, the Romans came. 5, 412. The Jews thought it would be easy for them to exterminate the poor, powerless people of the Christians, and did not see that they were spreading fire all over the world. 12, 304 f.
Boasting of the Jews. The Jews boasted as Abraham's children not for Abraham's sake but for their own glory, as the clergy now boast of Christ, that they receive great fiefdoms. 22, 1572. The Jews cannot boast that they have earned the blessing. 3, 364. At the time that God promised the blessing to Abraham, the Jews were still
not there. 3, 354. The Jews refer to themselves everything that was promised to the good seed of Abraham and Israel. 4, 226. According to the flesh and blood the Jews are Abraham's seed, but according to the works they are the devil's seed. 8, 249. The Jews do nothing else with their lies than to direct everything to the glory of their works and their people.' 1, 813. The Jews do not stop to expect their Messiah and to boast about their privileges, which Paul also exalts in his letter to the Romans. 2c. 22, 1573. The Jews boast because they are born of the highest people on earth, Abraham, Sarah, Isaac 2c., the noblest, even only noble people on earth. 20, 1864. The Jews come before God in their schools with such prayers: Praised be you, who have set us apart and sanctified us before all nations through the covenant of circumcision, 2c. 20, 1874. The Jews are the glorified, hopeful rascals, who can do nothing more than boast of their tribe and blood, praise themselves alone and despise all the world. 2c. 20, 1881. The glory of the Jews from external laws other than the obedience of the ten commandments makes them seven times more unworthy to be God's people than we are Gentiles. 20, 1895. The Jews know how to boast of their laws, temple, worship, city, land and dominion, but why they have it, namely that they should keep God's commandments, they do not respect. 20, 1899. The Jews do not hear and see that God has given them the land, Jerusalem and the temple, that they should keep His commandment, that is, Him for their God, then they should be His people and church. 20, 1898. The Jews are especially proud and boast that they are Abraham's seed. 2, 1370. It is an obvious nonsense about the Jews that they, wherever they can and may, gather their own praise and the shame of the Gentiles. 2, 995. The Jews exalt themselves above the Gentiles and want to be above them only for the sake of bodily blessings. 1, 1564. That the Jews boast how they alone are Israel, but we are Gentiles, is true according to the old covenant of Moses, which has long since been fulfilled, but according to the new covenant they are no longer Israel, for all things are to be new. 14, 48. The Jews, as they boast, have no need of God, who sends his Son to them as Savior to redeem them and make them children of God, which they were before. 8, 586. The other reason and glory of the Jews against the Christians is circumcision. 20, 1873 ff. The Jews' pride and glory in circumcision against the uncircumcised Gentiles is nothing and deserves nothing but wrath before God, where it alone exists. 20, 1879. The Jews, says Jeremiah,
892Jews who , after Christ. 893
have an uncircumcised heart, but they do not respect it, nevertheless they think that God should hear their arrogant circumcision of the flesh and their glory. 20, 1879 f. God judges clearly and brightly the Jews' uncircumcised heart, and thus condemns their fleshly circumcision, with its glory and prayer. 20, 1880. The more wicked a Jew is, the more worthy of court he is, simply because he is a Jew, that is, of Abraham's seed, circumcised and under the law of Moses. 20, 1891. the Jews have their conceit about the Messiah, that he will strengthen and increase the glory of the nobility of blood and tribe 2c. 20, 1866. The Jews boast in their prayer before God that they are the noble blood, tribe and children of the holy fathers, therefore he should look upon them and be gracious to them 2c. 20, 1867. The Jews praise and thank God in their prayer that he has separated them from all peoples by circumcision, sanctified them and made them his own people. 20, 1876 The Jews have a great pride that God spoke with them and gave the law of Moses on Mount Sinai. 20, 1889 It is not to be said what a stubborn, untamed, desperate pride there is in the Jews, through this advantage in them that God himself spoke with them. 20, 1890. The Jews say that at Mount Sinai the rulers of the people wore wreaths as a sign that they had entered into a marriage with God through the law and had become his bride. 20, 1890. The Jews want to be holy by nature and by blood, like the Gentiles by the will of the flesh. 22, 1582. The Jews have not believed for more than a thousand years that they have been punished and destroyed by God for the sake of Christ, but they continue to boast that they are the holy people of God. 20, 1683: The boast of the Jews, Turks and all unbelievers about God is nothing but a vain thought of blind, foolish people who know nothing about God and have no testimony of the Scriptures. 12, 1204.
The stubbornness and wickedness of the Jews. If Moses would come with all the prophets and do all the miraculous works before their eyes, so that the Jews would let go of their hard mind 2c., it would be in vain. 20, 2030. The Jews surely despised the threats of the prophets because they thought God would not reject such a large number. 14, 981. The Jews could not stand it when the prophets punished their sacrifices and services, and would not let it be the right way to heaven. 13, 1135. Just as Korah persecuted Moses, so the Jews have never left any prophet unpursued or alive, let alone that they should have obeyed him. 20, 1891. The Jews are the
The Jews are a wicked, stiff-necked people who have not allowed themselves to be converted from evil to good deeds by any preaching, reproaching or teaching of the prophets; they still want to be God's servants. 20, 1881. The Jews have always wanted to do right and good, the prophets, that is, God himself, whose word they preach, must have done wrong and evil. 20, 1884. The Jews have always separated circumcision as an opus operatum, their own work, from the word of God, and persecuted all prophets through whom God spoke to them. 20, 1886. The Jews have never liked any prophet, and have always persecuted God's word for and for, and have not wanted to hear God, as all prophets complain about them. 20, 1888. If even now Isaiah, Jeremiah and other prophets should come among the Jews more, and preach what they preached in those days, that their present circumcision and their hope in the Messiah would be nothing, they would die at their hands. 20, 1888. It is no wonder that the Jews are so stiff-necked, for they draw their children to it from their youth. 22, 1589. The Jews are irreconcilably angry that we say they are not the people of God, and claim on the basis of Deut. 32, 21. that we are the people of God. 3, 1623. The Jews have been such thorny thistles that they could not be converted by any good deed or miracle of God, but had to be cast out by the iron and spears of the Romans. 3, 1973 The hardened people of the Jews seek nothing but revenge against Christ until this day. 4, 1216. JEsus is crucified by the Jews as a rebel and murderer and a blasphemer of imperial majesty, who had refused to make himself king. 13, 1784. The Jews are impudent people who cannot be moved by any testimony or way to recognize their error and to mend their ways. 2, 1426. God has abandoned the Jews and has relied on their hardness, stubbornness and godless obstinacy, so that there is no hope to bring them back to their right ways. 14, 2047. Because of the poisonous hatred of the Jews against the Christians, they are often blamed in the histories for having poisoned the wells, stolen children, and peacocked, as in Trent, Weißensee 2c. 20, 1940.
The Jews forge and pervert the Scriptures. The Jews have no grammar, much less the right understanding of the words in the Holy Scriptures. 2, 1610. The Jews today take much from the New Testament, without which they would not know or understand anything. 2, 1837. If the Jews did not have our books, from which they secretly take very much, they would be
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the very poorest and most clumsy people who may live there. 2, 1834. The Jews no longer understand anything in the Scriptures, but Mosi's covering is on their hearts. 5, 1069. Mosiah's face is covered for the Jews, so that they meet the opinion of the Scriptures, especially of the prophets, little and rarely. 4, 130. the Jews look at the Scriptures through the cover, therefore they do not consider what or whereof the promises are about, which were made to the fathers. 9, 323. The Jews keep the covering of Moses over the Scriptures as long as they do not believe in Christ. 14, 45. The covering of Mosiah over his face is still there for the Jews today, and they do not see Mosiah's face, that is, his teaching, until this day. 20, 1895. Where the Jews have learned a saying from the Christians, understood by our Messiah, they have taken it before them, scourged it, torn it, crucified it, martyred it, that they might put another nose on it. 20, 1960. the Jews make about the words: "the consolation of the Gentiles", which the ancients interpret from the Messiah, the gloss, it is gold, silver and jewels, because their breath stinks of it 2c. 20, 1934. Since the Jews can no longer kill the prophets bodily, they torture them spiritually, tear them apart, choke them, slay their beautiful sayings. 20, 1888 Lyra and Burgensis faithfully described the Jews' obscene interpretations a hundred years ago and two hundred years ago and published them in a stately manner; it still does not help with the Jews everywhere. 20, 1862. One condemns, and the Jews also confess in part, that they no longer understand the law of Moses itself, especially in the third book; how then can they keep it? 20, 1859. Where the Jews could turn the Bible with points, distinction, conjugation 2c. from our Messiah and faith, they have done it with all diligence. 20, 2106.' The Jews, the most harmful people, falsify quite often the sayings of the prophets with their dots and distinctions. 6, 195. We should learn the Hebrew language from the Jews, but avoid their faith and understanding, condemned by God. 20, 2105. In order to avoid the clear text of the Scriptures, the Jews resort to the most serious distortions. 5, 450. The Jews cut up, tear apart and distort the text of Isa. 9 very wretchedly and in a malicious way by pointing it to Hezekiah. 6, 147. The blindness and audacity of the Jews is frightening, who twist everything to their liking to the dreams of their brain. 6, 164. The Jews themselves confess, as Lyra often says, that they are not free to depart from the Chaldean translation. 6, 195. The Jews, by their godlessness, close themselves off from the
not that the Scriptures are obscure, but the fault lies with the readers. 6, 369. Although the Jews have the clearest scriptures about the future of Christ, and must confess that he has come, they do not accept him. 6, 369. The Jews make every effort not to understand the prophecies of Christ and to distort the true meaning of the Scriptures by their sophistry. 6, 1120. The poets have not made the world so full of fables, as the godless Jews have made the Scriptures full of false interpretations. 1, 362. The Jews have nothing more than the understanding of words, but they have completely lost the matter. 1, 998. It is useless to argue with the Jews about great things, because they do not even admit small, minor things and stick to their opinions. 22, 410. This is the unbelievable and greatest wickedness of the Jews, that they read in the prophets that Christ is true God and man, and yet they falsify and corrupt the revealed text. 6, 99. 6, 99. If the Jews believed the prophets, they would receive Christ. 5, 60. The Jews could not believe that they would be cast out to Babylon, even though the prophets had prophesied it until it came upon them. 3, 1680. The Jews tear up and grind down the Scriptures in their interpretations, as foul swine tear up and turn back a pleasure garden. 14, 45. How the Jews shamefully tear up the text of Daniel of the seventy weeks. 20, 1966 ff. The Jews have publicly falsified the passage: "They have dug through my hands and feet". 4, 1540. The Jews show their nonsense and foolishness in no scripture more than in the 53rd chapter of Isaiah. 6, 642. It is not human but devilish falsifications with which the Jews have corrupted the text of Gen 49, 10. 2, 1966. The Jews interpret the passage about the blessing of Abraham in an ungodly way from the bodily blessing alone, and do violence to the Scriptures. 9, 322 f. The Jews run heedlessly over the passages that praise faith and contain promises of spiritual things, and misuse them with their foolish glosses. 9, 321. The Jews explain Isa. 53 not from the Messiah but from themselves, since they were oppressed and corrupted by the Romans 2c. 6, 641 f. The usual way of the Jews to falsify the Scriptures is that they draw what is spiritual to the physical, so that they have glory before men. 1, 429. Just as Christ was crucified by the Jews, so also His Scripture is crucified by them daily. 6, 192 f. The Jews' wickedness is revealed everywhere, for just as they crucified Christ, so they also crucified His Scripture.
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crucified, they also crucify the words of his prophet. 6, 193. The Jews understand the birth of the virgin of Hezekiah. But Hezekiah was born almost nine years before the prophecy of Isaiah. 6, 72. Luther refutes the false interpretation of the Jews that the child born to us is the king Hezekiah. 6, 96 f.
Lies and blasphemies of the Jews. Von der Juden Lügen gegen die Person unseres lieben HErrn Christ. 20, 1976 ff. The Jews' lies about the child Moses. 3, 707. If you want to become a Jew, you have to believe that Helen was queen in the land of Israel, where our Lord Jesus lived, 250 years before she was born. 20, 2036. The Jews say of Christ that he did miraculous signs through the word Tetragrammaton. 7, 1653. The Jews say that in the Scriptures it is written of two Messiahs, one who suffers and one who does not suffer but is glorious; but the prophet speaks of One Messiah. 13, 1831. the. The Jews have invented two Messiahs, one who came before time and still walks the earth in the form of a beggar, the other as a glorious king whom they still await. 6, 620. The Jews say of the word virgin that it does not mean an intact virgin, but a young harlot or maid. 8, 367. The Jews lied that the apostles were rebellious, as happens to us today, and called them destroyers of the worldly regime, who gave permission for evil. They gave permission for evil. 5, 411. The Jews lie that they say Christ has not yet come, and wait for their Messiah so many years in vain. 1, 962. What a Jew answered to the question: why do they have to suffer so? 6, 681. It is not without fruit and benefit to know the lies and monkey work of the Jews, for we see that all this is a punishment of their stubbornness and unbelief. 1, 884. Some lies and fables of the Jews, which they have invented as enemies of Christ and persecutors of grace, are given. 1, 397. The Jews invent that Lamech shot Cain. 1, 389. The Jews say that with the word: "Let us make man," God speaks with the angels, with the earth and other creatures. This is refuted. 1, 70. Just as the devil knows that God's word is the truth, and yet out of deliberate malice counterfeits and blasphemes, so do the Jews 2c. 20, 1924. 20, 1924. The Jews reproach and blaspheme our dear Lord Jesus Christ in the most disgraceful and mocking way, calling him a crucified God. 12, 1153. When the Jews call Christ, they call him shamefully Thola,
the hanged man. 5, 66. The Jews reproach us for worshipping a God who was a rebel and blasphemer; on the other hand, we Christians boast that Christ suffered willingly and gladly. 13, 1785. The Jews, these devils, say that Jesus is a deceiver and a false prophet, yet he performs true miraculous signs, such as raising the dead, walking the lame. Making lepers clean, done through him. 20, 2056. The Jews cannot help it, they must blaspheme the name of Jesus. 22, 1579. Whoever denies, blasphemes, curses Jesus, Mary, the Son of the virgins, also denies God the Father Himself, who created heaven and earth. This is what the Jews do. 20, 2001. we cannot suffer the Jews to publicly blaspheme and profane God the Father, when they blaspheme and profane Jesus his Son 2c. 20, 2002. The Jews are so deeply given into hardened minds that they blaspheme Christ most surely and boldly and cannot stop, and fulfill the Scriptures 2c. 15, 1669. 15, 1669. The Jews call Jesus Hebel Vorik, that is, not only a liar and false, but lies and falsehood itself, worse than the devil himself. 20, 2007.
God's punishment on the Jews. The Jews had despised God for so long and were so overpowered that our Lord also turned his hand away and would not listen to their cries. It will be the same for us. 13, 2295. The Jews stormed against God and would not let him stay, therefore they had to go down over it. 13, 1775. The Jews said, "His blood come upon us and upon our children," and before forty years had passed, Jerusalem was laid waste and all the land, the people slain 2c. 13, 429. The Jews are plagued and punished without ceasing; they have deserved this with their cry, "We have no king." 12, 1518. The Jews who crucified Christ must remain as a landmark until the last day. 11, 68. The example of the Jews shows enormously what the Lord Christ's adversaries and his gospel despisers and enemies have to expect for their reward. 8, 946.
The Jews believe their rabbis and the Talmud more than the Scriptures. The Jews believe their teachers more than the Scriptures themselves; they completely reject the testimonies of the prophets concerning Christ. 6, 1121. All the books of the Jews are full of ludicrous and childish fables: 1, 1280. The Jews do not know what right faith and right good works are. This is proven by their blind, miserable Talmud glosses, Commentary, and finally also their Grammatica. 20, 2076.
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Jews say: Our rabbis write, therefore it must be so, even if God himself says differently with all creatures; he must well what the rabbis want. 20, 2036. The Jews have been drawn away from the word of God and the simplicity of the Scriptures by the washing of the Talmud. 20, 1822. As the rabbis of the Jews have taught, our evangelists also tell us that they have abrogated the fourth commandment, of honoring father and mother 2c. 20, 1950. the Jews Talmud and rabbis write that killing is not sin if a Jew kills a Gentile, but if he kills a brother in Israel, and if he does not keep an oath to a Gentile, it is not sin. 20, 1949. The Jews have despised the gospel, which brought them the blessing promised in Abraham, and now torture themselves with their Talmud and rabbinical writings, which make them accursed before God. 14, 1859. Luther heard from the most learned Jews that, when they were convicted by him by clear sayings, they said they wanted to stay with their rabbis. 6, 345. Learned Jews, convinced by Luther that Christ was God, answered: they believed their Talmud, which said nothing about Christ. 6, 871. Jews and Turks cannot find in the Talmud and Woran the right understanding of the passages of the holy Scriptures that deal with the state of humiliation. 3, 1962 f. The Jews' doctrine is now nothing but vain additions of the rabbis and idolatry of disobedience against Messiah and laws. 20, 1990.
General conversion of the Jews is not to be hoped for. Of the whole multitude of the Jews, whoever may hope; I have no hope, nor do I know of any scripture. 20, 2030. That some people get the idea from the epistle to the Romans in the 11th chapter, as if all Jews should be converted at the end of the world, is nothing; St. Paul means something else. 20, 2031. Individual Jews will be converted, but Judaism, the Jewish people, will not be converted. 5, 66 f. The Jews have been finished since the time of the apostles. They are waiting for a prophet to come, but nothing will come of it. 5, 60. JEsu Christ's enemies, the Jews, are as it is written in Ps. 109, 14. 5, 61. The Jews have also given God many names, as Baal, that is, a man, and Moloch, that is, a king. 3, 212. The Jews, fearing that they would have a foreign god if they worship the man Christ, worship the idols of their hearts. 3, 1137. The Jews take the name of their God in vain by blaspheming the name of Christ. 4, 491. The idolatrous
rical Jews took the right name of the true God, but they worshipped him with customs they had invented themselves. 3, 1411. The Jews, as well as the pope, excavated the obedience of the fourth commandment. 3, 1099. The Jews thought that they were not committing a death stroke when they arranged for Christ to be killed by Pontius Pilate. 6, 202. The Jews are involved in murder and manslaughter, and shed innocent blood, and yet they do not want to become unclean, they do not want to go to the judgment house. 8, 900. The Jews, full of unbelief, pride and envy, killed Christ, but to go into Pilate's house and eat with unwashed hands was the greatest sin for them. 6, 372. The Jews hurt the children during circumcision beyond measure without and above God's command. 20, 1877. The prophets accuse the Jews of the sin that they hardly gave the godly priests a living, but gave the godless everything in abundance. 9, 745. The people of the Jews did not like to give the firstfruits and the tithes to the priests and Levites, but gave them the poorest and most unprofitable things. 22, 1579. Because the Jews did not keep the covenant of God, the temple perished with all the worship of the law. 6, 835. The worship of the Jews, after the temple was destroyed, was completely abolished. 1, 1099. The present calamity of the Jews is not a captivity but a destruction. 4, 2109. The Jews cry out about the Roman prison, since they are not imprisoned by us, but we are imprisoned by them in our land, money and goods. 20, 2052. What Luther answers to the lie, since the Jews complain that they are imprisoned by us. 20, 1987 ff. The Jews know that they lie about being imprisoned by us, since they rather keep us imprisoned in our country by their usury, but everyone would like to be rid of them. 20, 2010. The Jews curse us Christians openly, not because of our evil life, but because we consider Jesus to be the Messiah, and that they must be captives with us. 20, 2010. This is the noble work of the evangelist, that he would like to make the Jews believe that he is the Messiah. 20, 2089. We do not desire or need the conversion of the Jews for our own advantage, benefit or help, but all that we do, we do for their good. 20, 1902. Many Jews would be converted if they heard our preaching and the interpretation of the Old Testament; but by disputing they are only hardened 2c. 22, 1574. One must be clean with the Jews.
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The Jews should not go away, as it is too much imagined to them that God may not be man. 20, 1821. If one wants to help the Jews, one must not practice the Pabst's but Christian love laws on them, and receive them kindly. 2c. 20, 1821. How Luther would deal with a Jew who was not hardened in order to bring him to Christ. 19, 1014. How to deal with the Jews to convert them. 20, 1807 ff. The Christians, as Lyra, Raymundus, Burgensis 2c., have been diligent and would have gladly converted the Jews, but these have persisted in their obstinacy 2c. Luther says: "Where you see a right Jew, you may with a good conscience put a cross in front of you and speak freely with certainty: There goes a devil in the flesh. 20, 1937.
About the fate of the Jews today. Luther no longer wants to have anything to do with any Jews; as Paul says, they are given over to wrath; the more one wants to help them, the harder and angrier they become. 20, 1915. It is certain that in these areas sum Wittenberg] Jews have lived in these areas, for the names of the places and the buildings testify to this habitation. 22, 1934. It is certain that the sow with her piglets outside the church was beaten to shame by the Jews. 22, 1934. The Jews rule in the Mark with the Margrave for the sake of money and are also taken in at Prague by Ferdinand for the same reason. 21b, 2955. The Jews have been expelled from France, Hispania, Bohemia, from Regensburg, Magdeburg and more Oertern, during Luther's life. 20, 1987 f. How to deal with the Jews and not to protect their nature. 20, 1990 ff. Luther's advice is to burn with fire the synagogue of the Jews, the house in which they have so shamefully blasphemed God, our dear Creator and Father, with His Son. 20, 1990. 2007. Luther's advice is: If we want to remain pure and not participate in the blasphemy of the Jews, we must be divorced and they must be driven out of our country. 20, 2009: The princes and lords who have Jews among them should not let them have any protection, shield, escort, or community 2c. 20, 1996 Count Albrecht of Mansfeld is hostile to the Jews and has already abandoned them; Luther wants to help him in the pulpit. 21b, 3192. 3195. Among the bishops and shepherds there has been such great ignorance and sloth that they have allowed the Jews to become so powerful that they have also drawn some Christians to the Jewish religion. 6, 99. Christian authorities show great kindness and benevolence to the Jews in comparison to what they receive from the
Turks have to suffer. 1, 752. There is no nation that does not have its own villages, cities and land, without the Jews alone; they are everywhere and 'all at once uncertain guests and beggars. 5, 59. The Jews are thought to be dogs, and he who harms them or makes fun of them is thought to have done good. 5, 59. The raging of some Christians is condemnable, who think that they are doing God a service by persecuting the Jews in the most hateful way. 2c. 4, 928. The Jews have neither houses nor fields that are their own, only movable or movable goods; no one may lend on houses or fields, only on movable goods. 22, 1574. In the "Beggars' Book" it is found that the beggars speak Rothwelsch, since there is much Hebrew among them, as a sign that they are with or from the Jews. 20, 2067. Italy and Germany have been full of Jews since early times. Cicero in the speech for Flaccus complains about the superstition of the Jews in Italy. 22, 1578. In Frankfurt am Main, there are very many Jews, they have an alley inside, all the houses are full of them; they have to wear yellow rings on their coats and clothes 2c. 22, 1574. What the Jews can learn and spy out from secret plots at all Christian courts, they bring before the Turks, therefore they have residence there. 1, 750.
Customs and habits of the Jews. The Jews do not count the moons according to the calendar, as we do, but according to the moon's course in the sky, nor do they raise the year, as we do. 14, 1782. The Jews had flat roofs, on which they walked, atzen and played, as we do on an open square. 14, 1663. In the synagogue, the people are separated according to a certain order, which all Jews still keep today, since the men take their place, the women also theirs. 14, 2144. The Jews took a way from the text Deut. 6, 8, that they made a parchment skin around the head, on which the ten commandments were written. 3, 1738. What the Jews had to pay: to the Romans, the Levites, the temple, the king, for sacrifices, the poor 2c. 13, 2658. In mourning, the Jews were in the habit of either pulling out their hair or shaving it off and going bald. 14, 1009. The Jews seek blood so carefully that they will not eat meat with any Gentile or Christian, even if it is not suffocated, but slaughtered in the purest way possible, they would rather die. 16, 2163. The Jews commonly give their children names of Moses, flowers or precious stones. 1, 269. A Jew can keep his circumcision, a monk his cap, but he should certainly pay for it.
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This is not a service that God has imposed on them. 5, 161. It is common knowledge what damage the Jews do to the state with their great and inordinate usury. 1, 751. The Jews sometimes let themselves be baptized for the sake of the baptismal pennies. 13, 1202. The Jews still kill Christ daily, for they murder many little children and boys of the Christians. 6, 706. Luther is busy with writings against the Jews. 21b, 2812. Luther's writing that Jesus Christ was born a Jew. 20, 1792 ff. Luther's writing about the Jews and their lies. 20, 1860 ff.
Judaism. In Judaism, it was especially considered a misfortune if there was no son in the house, so that the Jews' rule was that they should have heirs. 13, 884.
Jewish. It is a great wonder that all the world should fall to a Jewish man. 3, 630. That the Jewish people should be rejected and the Gentiles should be accepted in their place was an exceedingly great annoyance. 6, 357.
Judith. The Book of Judith hardly rhymes with the histories of the Holy Scriptures, especially with Jeremiah and Ezra. 14, 68. Luther thinks that the poet of the Book of Judith knowingly and diligently put the error of time and names in it, so that it should be considered a spiritual, holy poem. 14, 70. It may be that they played such poems as the Book of Judith, as we play the Passion and other sacred stories. 14, 71.
Youth. That one has capable people on earth, there lies the greatest power; one cannot have them, one must draw them in the youth. 14, 31. If God is to preserve His church and word, it must be through the youth, which therefore grows daily and is born into the world 2c. 7, 906. God puts the youth into our womb; they are commanded to us by God, that We should teach them to fear God. 7, 906. Although people of all ages should let themselves be governed by God's word, this is especially necessary for the youthful age, before it imbibes perverse opinions. 9, 1786. If the youth does not get proper schoolmasters and teachers, the devil will soon win the game with his mobs. 7, 906. Whoever can do something, should do it with all diligence, so that the youth is drawn to school, properly instructed and taught for the parish and preaching ministry. 2c. 12, 926. The youth cannot govern themselves, therefore God commands us old men the youth, that we should neither vex nor seduce them, but instruct them, that they may know and fear God. 7, 906. The youth also wants to be drawn. When they govern themselves
If the people could govern, it would not be necessary that so many estates and order, authorities would be established. 2c. 9, 1325. If a good regiment is to be established, the youth must be well instructed and educated, who can serve the world well in the church, secular regiment and in housekeeping. 7, 908. If all kinds of things are to be advised, the youth must be trained and kept according to them, who are to lead the government and life on earth after us. 5, 1301. Solomon especially undertook the most necessary office, namely, to train the youth to act blessedly before God according to the spirit, and before the world wisely with body and goods. 14, 31: The youth who are still to be educated should be admonished and accustomed, as much as possible, to beware of the vice of courting. 12, 681. It especially adorns the youth and is good for them if they show humility among themselves and toward each other, and each one honors the other. This makes them dear and worthy before God and man. 12, 677. Youth itself is inclined to all evil; as an inexperienced people, it does not understand the world and the devil's cunning and malice, and must therefore be drawn into it. 14, 26. In former times the youth was pulled too hard, so that they were called martyrs in school. 22, 1522. It is a great lament, and unfortunately true, that the youth is now so wild and desolate, and no longer wants to be pulled. 7, 908. The youth is now wild, rough and naughty, and no one wants to be punished. 9, 1309. It is now a very mean complaint, how disobedient, wanton, hopeful and proud the youth is. 9, 1309. At this time, when God has again given good arts, and those who teach them well, the youth does not want to study, is lazy, careless and sullen. 22, 1522. The youth has its own special temptation. The old also have their own plague. 9, 1336. Youth is like tinder, which easily catches what is evil and annoying. 13, 2778. Not only should youth be served gladly, but they should not be angered, either by word or deed, lest they be deceived 2c. 13, 2778 So that the youth may be educated, God will still do good to the world, and when grain grows, there must be peace in the land. 7, 906 Young people, even if they are pious, still want to have fun and courage. Now, if it wants to have it right, without harm, it should ask God for it beforehand. 5, 1111.
Youth of Christ. With the words: "He was subject to his parents", the evangelist summarizes the whole youth of Christ. 13, 1592. The coarse fantastic monks write that the child Jesus had new little birds in his youth,
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Deer and other little animals made 2c. 13, 1593.
Juliana. St. Juliana and Ottilie are ophthalmologists. 3, 1167.
Julianus. The emperor Julianus mocked with the words of Christ, took from the Christians what he wanted, and pretended that he wanted to play with them in their own right. 7, 476. emperor Julianus had learned that Christians should suffer injustice, took away their goods, and mockingly said: Your Christ has made you suffer hot. 5, 872. Without cause, Julianus and Porphyrius slandered Paul, saying that he was insolent against Peter, the head of the apostles. 9, 144.
Pope Julius II is a devil made man. 14, 713. The pope Julius and the pope Clemens have been hideous monsters among the popes. 2, 1660. Pabst Julius in Luther's time was an abominable lord; but he has disappeared and his throbbing and defiance is gone. 5, 21. 330. Pope Julius II and afterwards Clement VII have proven lies and disloyalty against the emperors, as the popes have done much. 5, 881. Pope Julius had the Sacrament divided into three parts and made a perpetual alliance with the Emperor Maximilian and the King of France, and yet did not keep it. 5, 881. Pope Julius made and tore the oath and covenant between the Emperor Maximilian and King Louis of France. 10, 330 f. Pope Julius said: "If we do not want to be pious, let us not prevent other people from being pious. 5, 825.
young. Young men are the best part of the secular and domestic regiment. 4, 1429. The old live to wait for the young people, to teach them and to raise them. 10, 464 Luther says: "If I were to preach to the old alone, I would have stopped three years ago, but for the sake of the young who are growing up, I must preach. 8, 989. It is a great thing and is of great importance to Christ and the world that we help and counsel the young people. 10, 462. I would rather see such a city, where the young people would be educated in the virtue of humility, than a hundred monasteries of the Barefoot and the Carthusian 2c. 12, 678. Young people should be made to learn well and completely the pieces that belong in the catechism or children's sermon, and to practice and practice them diligently. 10, 29. The young and silly people must be taught with a certain text and form, otherwise they will easily go astray. 10, 2: We should teach the young and simple people the Lord's Prayer, the faith and the Ten Commandments in such a way that we do not shift one syllable or recite one year differently than the other. 10, 2.
A young person who believes in Christ has victory over everything that Satan is mighty over. 9, 1428. Many young people fear the Lord and do not plunge into pleasures like the slaves of the devil. 5, 169. A young person should get used to trust in God, because the devil will put many a snare on him, so that he must have God's help and comfort. 2c. 9, 1771. St. Peter wants to have such an order in Christianity, that the young should follow the old, so that everything goes along in humility of the unrulers towards the superiors. 9, 1104. St. Peter wants to have it so that the younger should be governed according to the understanding of the old, as they know best, that it may be done to the praise of God. 9, 1104 St. Peter does not speak here of secular rule, but in general that the elders should rule the younger ones in spirit, be they priests or other old men. 9, 1104 The young should be subject to the old, but in such a way that the superiors do not consider themselves lords, but lower themselves and follow if a young man would be more understanding and learned. 9, 1105. The young shall be subject to the elders, but nevertheless the elders shall again be so skillful that each one considers himself the least. 9, 1105. 1282. One often finds young people who are more skillful and more highly gifted by God than old ones; therefore St. Peter wants us all to be subject to one another. 9, 1282. The Holy Scriptures are the highest, indeed, the only and divine wisdom. Therefore it also makes young people wiser than the old, who want to be wise without and against the Scriptures. 9, 1789. The young who have God's word, study it and practice it, are wiser than the old who do not have God's word nor want to have it, and must remain old fools 2c. 9, 1789. Young and old have the same spiritual goods, the young just the word of grace, faith, baptism, hope, spirit, Christ, God, life, blessedness, as the old have. 9, 1281 f. Young people must avoid sadness and loneliness. 5, 1568. Young people are plagued by unchastity, in the male age they seek riches, in the elderly there is stinginess. 6, 469. John indicates that the young people have a hotter inclination to sin than the old. 9, 1425. We follow the example of Lucifer, and especially the young people, who do not think otherwise than they are everything. 9, 1310. The young people like to hear lewd things, and are soon seduced; so one finds evil mouths that like to help. 13, 1270. With young people one should be careful and deliberate, not speak and do everything. The pagans also said, "You should be most ashamed of young people.
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men. 13, 1270. We should pay special attention to ourselves in speech, in everything we do, when young people are present, so that we do not offend anyone. 13, 1272. Young people who still have ardent youthful blood think that there is nothing more beautiful than war glory and victory, through which they can become famous. 4, 2137.
Disciples. Christ chooses as his disciples the beggars and the least of these, to make it known that no one receives his grace because of gifts. 7, 1752. Christ teaches His disciples how to live for themselves apart from worldly rule. 7, 473. The Lord sets the disciples as preachers of that which they themselves did not believe before, so that their testimony would be all the stronger. 11, 960. Since the disciples received the Holy Spirit on the day of Pentecost, they were no longer afraid of the Jews, but preached about Christ with all joy to all the people. 22, 326 If we remain disciples of our Lord Christ and do not want to hear, learn or know anything else than His word, our preaching will produce much fruit. 9, 1838. Only those who stay with the gospel are true disciples, the others are false Christians and false brethren. 8, 221. These are shameful disciples who come to the gospel because they want to have and seek their carnal freedom and benefit from it. 8, 226. Those who seek only the freedom of the flesh and their own benefit are vain muzzlers, liars, false disciples and unrighteous children. 8, 227. The true disciples of Christ will not be people who always laugh; there will be so much misfortune that their eyes will glaze over. 13, 1003. The disciples of Christ are not vengeful, but wait in patience with a gentle heart for God's help in suffering. 13, 1006.
Virgin. Since the child is to come from a woman and not from a man, the mother must be a virgin. 3, 653. Why the seed of the woman had to be born of a virgin. 20, 1796 f. From a virgin must the son come, who is to be born without sin. 3, 654. He who brings the blessing had to be born of a virgin. 3, 357. It is not Isaiah alone who proclaims the mother of Christ a virgin, but God proclaimed it in the beginning of the world when he gave the first promise of the New Testament. 20, 2096. Before Christ, no woman had to remain a virgin, but all waited where the promised seed would come from. 3, 104. That the virgin Mary gave birth to the Son of God is the cause of our sorrow and misery, in which we have been reduced by the
The woman had fallen into sin. 1, 96. That God alone chooses this virgin out of all women and performs such a miraculous work with her makes this act unbelievable. 13, 1113. The mother of Christ is a virgin, and the fruit of her womb nevertheless a true son. 12, 1883. God was able to create Eve from a man's rib, which is a greater miracle than making a virgin a mother. 10, 1162 f. How it is possible for a virgin to bear a son, faith does not ponder, but surrenders and follows the prophet's word. 10, 1162. Not a virgin or a chaste man, but a Christian will be saved. 19, 1635. In the "Descriptions of the Lives of the Fathers", a tanner at Alexandria is declared by a saying of God to be as good, even better than Antonius, a husband better than a virgin 2c. 19, 1566 Our virgins know nothing but that they dress deliciously, but they know nothing of the adornment of good manners. 1, 1708. How a virgin should behave to get a husband. 3, 1237 f. The loveliest adornment for a virgin is when she is chaste with gestures. 3, 381. That you love a virgin, whom you may take as your wife with honor, is a Christian and godly thing. 2, 477. Where a virgin is taken away by force, that is in itself in all rights, divine and human, such a sin that one deserves corporal punishment. 2, 873. The story of the eleven thousand virgins does not seem almost unlike a lie, as if it had been painted out by a painter. 12, 1500. Luther's epistle to Leonhard Koppe, in which cause and answer are contained, that virgins may divinely leave the monasteries. 19, 1666 ff.
Virginity. St. Paul says: virginity is not commanded by the Lord, as little as marriage, that is, it should be free for everyone; he says nothing about wages and merit. 8, 1075.
Virginity. Marriage, virginity and widowhood are not fruits, nor virtues, nor works, but three states, created and ordained by God. 11, 521. Virginity must be treated in such a way that it is not held because of any compulsion or hope of reward, but voluntarily 2c. 19, 1565. Since Jerome deals with virginity, he coerces, nay, falsifies, the passages of Scripture which he introduces as his most excellent ones. 19, 1564 f. Jerome treats virginity merely for himself alone, but does not include it in faith, nor does he build it upon it. 19, 1564. marriage and virginity are valid before
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God like, because both are his divine gift, although one is better than the other, to count against each other. 8, 1040. Virginity is good and right who can keep it. 3, 69. Virginity is a great gift, but it comes from heaven; no one is born with it. 3, 155. According to the heat and tickling, as one should count unchastity, virginity is more unchaste than the marriage state. 11, 522. What the exploration of virginity was, is not known. 3, 1567.
Young man. By "youth" St. John understands the age that is still under the supervision of the parents, because this needs instruction before all others, and none is more inclined to sin. 9, 1428. How a youth who wants to live happily should behave. 5, 1566 st.
Junius. Luther and Melanchthon ask the Elector for an extension of the scholarship for Andreas Junius. 21b, 1958.
Jupiter. The poet will have taken the saying: In Jupiter the muses have their origin, from Jupiter everything is full, from the old tradition of the fathers. 1, 1481. The Egyptians, when they wanted to speak of the god Jupiter, painted a scepter, which had an eye on top; the scepter means justice, the eye wisdom and understanding. 1, 1476.
Lawyers. Luther's advice for the jurists u Pray, be faithful and diligent in your office, help the things to end, not to prolong, as it commonly happens. 22, 1501. There are few good things among the lawyers or jurists, as they themselves feel and confess 2c. 14, 1430. Prayer which a pious jurist should pray in the morning when he gets up. 22, 1500. Luther says: I wanted to take the work of a faithful, pious jurist or scribe for the holiness of all priests, monks and nuns, where they are best. 10, 443. The jurists have the Practica, that is why they stand firm, we theologians lack it, that is why it is the same with us. 22, 1482. Lawyers talk about equity very nicely when they speak or write publicly, but they act quite differently when they give advice to individuals. 3, 1508 f. To a jurist belongs a pious man who prays diligently that he may not lack law, but jurists need no prayer, as the peasants of Holzdorf said. 22, 533 f. In our times, the jurists do so with their strict law when they have evil matters, that they give the law such a nose, that the matter must become right and good. 14, 1430. That is one of the arts of the lawyers, that they use such words.
The two sides can be bent and interpreted according to their own liking. 2, 583 f. The great jurists are said to have said that they could raise Caspar Beyer's case for another ten years, as the acta were directed to such a path. 21b, 3064. Luther calls silver and golden jurists who serve the law not for the sake of the law, but according to the persons for the sake of the thalers. 19, 1928. In this life, lawyers can only catch gnats and flies with their laws; the great bumblebees and wasps tear through them as through a spider's web. 22, 1224. A judge or lawyer is excused if he does what his office requires and acts diligently according to the laws described, even if he does not hit everything with such precision; this belongs to the Lord's Prayer. 22, 1505. D. Henning and Schürf used to say: they did not like to advise anyone to the faculty of law, not even their children. Luther said: My last will is that none of my sons in jure promovire. 22, 1514. Luther said: My last will is that none of my sons shall be promoted in the faculty of law. John shall become a theologian 2c. 22, 1670. A jurist should not accept evil things, much less serve in them, nor defend them against his conscience. 22, 1501. Luther does not reject and condemn pious jurists, but faithfully advises how you should keep yourself, and blessedly study with God useful and fruitful in law. 22, 1500. Luther says: Before I began to write, the jurists did not know that honest, good, worldly rights are God's order, and that one can also serve God with them. 22, 1481. Luther would have to be a poor Doctor Theologiä, if he should fear the jurists or learn from them. He knows better what Jus Canonicum is than they all do. 22, 1496. The jurists, with very little exception, are servants of the pope; although they do not want to have the name, they prove it by deed. 22, 1478. The jurists have enough to learn from the imperial laws, should not neglect the youth and prevent with the papal law. 22, 1497 The jurists are now complaining, are badly pleased and very angry with Luther that he is punishing them and attacking them so harshly; but he must do it for the sake of his office and conscience. 22, 1500. A jurist should speak what is right, not from papal, but from imperial rights, which are according to natural right and not against God's word. 22, 1501. We do not despise the jurists, but only punish the abuses and the pope's filth. Beware of this, as dear as your blessedness is to you. 22, 1501. Our lords jurists do not yet hear
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The pope's law is the only way to protect and defend the power of the popes. 1, 1316. The jurists judge secret betrothals and matrimonial matters according to the pope's law. 22, 1483 f. A jurist at Erfurt, when he was to die, said: "Oh, who would not have been a jurist, but a hermit or monk, and ordered that he be buried in a monk's cap. 22, 1482.
Jurisprudence. It is very dangerous with jurisprudence. Every godly man should know the law, only to defend himself, that he may understand and hinder the evil wiles of the world. 22, 1602.
legal. During the graduation of D. Basilius Monner, Luther submitted a legal question to him through his son Johannes. 22, 1614.
Justinian. Justinian says of the emperor that he must be adorned with weapons and armed with laws. He calls the laws weapons, the sword an ornament. 5, 381.
Justinus. The emperor Justinus is said to have become a captain from a cowherd, and finally attained the imperium. 2, 1786.
Jüterbock. The new heretics at Jüterbock deny that a layman, who has the prestige of the Scriptures for himself, is to be believed more than the pope, than a council, and even than the church itself. 18, 1367: Luther's defense against the Minorites at Jüterbock is printed by Lotther at Leipzig. 15, 2460. The Franciscans at Jüterbock sent a considerable legation to Luther asking him to withdraw his writing against them, but too late. 21a, 186. Eck has handed over articles to the Bishop of Brandenburg, which are provided by him with interpretations, which the brethren at Jüterbock have brought together in a lying manner against Luther. 16, 2488. About an act of violence by the Elector of Brandenburg against the preachers at Jüterbock. 21s-, 884. Luther's letter to the Franciscans at Jüterbock. 18, 1362 ff.
Juvenal. Juvenal says: If you do something shameful, be careful that a child is not annoyed by it. 3, 1302. Juvenal has described the people very well, who are tortured by their own conscience. 2, 712. Luther said: it was very necessary that the books of Juvenal, Martial, Catullus 2c. were removed from the games and schools, because they could not be read without harm. 22, 1665.
Juvencus. The poet Juvencus sings: Hail, holy mother, who gave birth to the king who rules heaven and earth. 6, 666.
K.
Kaaden. Der Cadauische Kaadensche Vertrag oder der zu Kaaden in Böhmen geschlossene Vergleich. 16, 1846 ff.
Kaden. Michael von Kaden reports to the Nuremberg City Council about the announced imperial arrest. 16,. 490.
Kahla. The parish priest of Kahla wanted to print an interpretation of John, in which he expressed an erroneous opinion about the elect. 10, 1711.
Cain. Cain, the firstborn, is godless and does not believe in the divine promise; in contrast, the despised Abel is godly and believing. 1, 303. Cain has a name from this, as the one who is to recover and acquire everything. 1, 297. Eve believes Cain to be the promised savior, but is mistaken about the person. 1, 296. Adam and Eve take Cain for the blessed seed; he becomes proud of it, and Abel remains despised as a useless man. 1, 300. Cain also came willingly with his sacrifice, which was good; but he did not hope for the future seed of the woman, but was an unbelieving man. 7, 2029. Cain's lie that he did not know where his brother was, indicates that the question was asked by Adam, and not by the divine majesty. 1, 360. Cain, of whom his parents hoped that he would crush the head of the serpent, was himself crushed by the serpent, yes, became like the serpent, because he became a murderer. 1, 344. Cain is punished in good, body and soul. 3, 117. Cain's punishment is threefold: first, he is deprived of the promise of the blessed seed; second, the earth is cursed; third, he must go astray. 1, 369 f. Cain will never be safe, not from the one who pursues him, but from his own conscience. 3, 118. Cain is not frightened because of his atrocious deed, nor does he repent, but he denies the deed. 1, 342 f. Cain is expelled from the church and the badge of a murderer is put on him. 1, 348. Cain's mark; what it is. 3, 120. The holy scripture does not say what kind of mark God made on Cain. 1, 374. The right of Cain and his family in the church has been taken away from them; but that they may beg for this gift is neither denied nor taken away from them. 1, 357. Cain is separated from the honor of the promised seed, therefore the Holy Spirit curses his person. 1, 366. Cain is the father of all such murderers, who kill the saints and know neither the measure nor the manner of their wrath. 1, 343. Cain is not cursed because of his work, but because of unbelief.
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dims. 3, 108. Cain sees nothing but the seriousness of God and his sin. 3, 118 Cain must have been banished by God's judgment and cast out from the community of the other brothers. 1, 347. It can be assumed that both Cain and Abel were already married at the time of the death stroke. 1, 381. Since it is said that Cain took a wife, he undoubtedly took one of his sisters. 1, 3, 45. It is certain that Cain had his sister in marriage. 1, 381. In the flood of sin, Cain's whole family perished, so that not one prophet nor saint nor head of the true church was of his family. 1, 356. Some individuals from Cain's lineage may have gone to Adam by the inspiration of the Holy Spirit and became blessed. 1, 356. It is very good to believe that many of Cain's lineage have been saved, who have gone to the right church and converted. 1, 368. Cain's descendants were the best and smartest people, but before God they were the most wicked, because they overused their gifts and despised God. 1, 441. Cain built a church, built a city and established a beautiful worldly regime. 14, 499. From Cain came the worldly regiment, and his children became skillful, artistic people. 3, 122. Cain built a city to be somewhat safe because he was afraid. 3, 121. Cain and Abel are an example of both false and righteous saints. 3, 113. Cain is an image, yes, a father of all hypocrites, who serve God kindly with beautiful works, but with a false heart. 3, 113. In Cain and Abel we have the first example in Scripture of what is valid and pleasing to God and how he judges. 3, 111. Moses describes the atrocious deed of Cain with only a few words, which Cicero or Livius would have described with all the circumstances. 1, 342. How Cain shall be slain, according to the Jews' report. 3, l23 f.
Cainites. The Cainites were a bloodthirsty race and hated and persecuted the true church. 1, 394. The Cainites also had God's word, but only the law, not the gospel. 3, 123. The Cainites, with their godless nature, caused the punishment of the flood of sin the sooner and pulled it over their necks. 1, 408. The Cainites' violence and wickedness caused the holy patriarchs to teach their church all the more faithfully and diligently. 1, 408. The Cainites have caused much trouble to the true church and have plagued the holy patriarchs in many ways. 1, 408. The Cainites have among themselves the wisest people in all kinds of things.
The most beautiful glitterers and hypocrites have also been involved in worldly affairs. 1, 408.
Emperor. God has commanded the emperor's body and goods, so his office has come to an end; if he encroaches on God's kingdom, he robs God of his own. 17, 1353. The emperor's sword has nothing to do with faith; it belongs to physical, worldly matters, so that God will not become angry with us if we transgress his order. 20, 2134. The emperor should remain under God and wait for his measured command, because God wants to speak in the church alone and not suffer another. 17, 1353. Just as God does not want to disrupt or tear the emperor's regiment, the emperor should also leave God's regiment unbroken and whole. 13, 968. The emperor must go down into the other table, into the fourth commandment; in the first table he has nothing to do 2c. 17, 1373. Even though the emperor has no power to change the commandments in the other table, he can still govern the bodies and goods that are subject to him. 17, 1373. The emperor and his princes counsel against the gospel, how they want to suppress it, but they have not asked God for counsel about it. 5, 1112. If the emperor wants to invade us and wage war against us, he does it not on his own authority, but for the sake of the pope, whose juror he is. 22, 1459. In the war against us, the pope is the right captain and emperor, and in this case the emperor is not emperor, but a man of war, servant and robber of the pope. 10, 556. Every emperor is a diaconus of the Roman church; the Roman king is subdiaconus. 22, 945. The emperor does not have power, fug nor right to overrun the subjects and members of the empire, unrecognized of the right and without the consent of the whole empire. 22, 1458. The emperor will not be able to go any further in the Netherlands, will not rage and rage any more than God has provided for him. 2, 931. In 1532, the emperor had assembled a select army and could have waged a magnificent war against the Turks, but he did not use such an opportunity. 2, 932. The German emperors can be emperors without the pope's grease and coronation, which do not make an emperor, but the princes make the emperor. 17, 1132. The saying of an emperor when the pope showed him his treasures. 4, 637. If the Roman emperor could cleanse some leprous man of his leprosy: if he were not emperor, he would soon have to become emperor. 5, 197.
Kaiser, Leonhard. Leonhard Kaiser is innocently strangled. 16, 923. Report on
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the martyrdom of Leonhard Kaiser in Bavaria, burned for the sake of the Gospel. 21a, 942 ff. The Elector John of Saxony asks the Bishop of Passau for the imprisoned Leonhard Kaiser. 21a, 969 Luther sends a letter of comfort to Leonhard Kaiser in his prison. 21a, 970 f. Luther informs Michael Stiefel that he has received Leonhard Kaiser's own manuscripts through his relative, in addition to the history he sent him. 21a, 1026. Leonhard Kaiser is rightly called an emperor (Caesar) because he defeated him whose power on earth is equal to no other. 21a, 1026.
Kaisersberg. Des Johannes Geiler von Kaisersberg Erzählung von einer alten Hexe. 3, 1154.
Emperorships. The emperorships of Assyria, Persia, Greece, Rome are so easily and recently disturbed; nothing holds without what God holds. 5, 1308.
Calf service. The calf service was common among the Egyptians, as the Histories of the Greeks testify and is also described by Herodotus the Apis. 6, 1288.
Calendar. Luther said that it would be very necessary that the calendar would be improved by intercalation, because it is from the times of Julius Caesar the 1500 years ten days back. 22, 1760.
Kalne. Kalne is highly praised in the prophets and was subsequently called Seleucia. 1, 672.
Chamber Court. On the complaints of the Protestants against the Court of Appeal at Speier. 17, 18 ff. Recusation, by virtue of which Elector John Frederick of Saxony and Landgrave Philip of Hesse 2c. declare the Court of Appeal at Speier to be biased 2c. 17, 44 ff. See how the Court of Appeal plays along with those at Goslar, Minden and others, and helps the desperate knave, Heinz Mordbrenner, in all evil matters, if they are not judges. 20, 2196.
Chambers. By the chambers, Christ means the monasteries. 11, 1882.
Struggle. A Christian who wants to believe must stand in the battle and prepare himself to wrestle outwardly against mobs and false tongues, inwardly against unbelief, false thoughts 2c. 9, 830. 9, 830. The Christians are set in battle against the enemy of God, who rules the world through lies and murder, and fight with his mob and servants, the spirits of the mob 2c. 12, 530. 12, 530. Every Christian, no matter what his status, must always be in the battle, because the devil attacks him and storms him with false, evil thoughts, or through evil, useless mouths. 9, 821. Our battle is
Not ours, but God's, and we are in his service; so much the more can we take comfort in the fact that he will not leave us, but will help us. 9, 822. The church and pious Christians are therefore left in the battle, so that they may overcome and learn by experience that wisdom is the strongest of all. 1, 177. Jacob's struggle with God was a bodily struggle. 3, 514. 517 f.
struggle. A Christian constantly struggles with sin, and yet he does not succumb in the battle, but gains the victory. 9, 704. That we fight against the aversions with the word, we do it by the command of God, and it is not proper for us to belittle the reputation of the Lord, who commands it. 4, 1777. God has placed us in the midst of wolves in the kingdom of the devil; for this he has given us weapons, his word and spirit, and commands us to fight. 9, 1502. The churches will soon be disturbed if there are not people fighting in the battle line, refuting the adversaries. 5, 365.
Kanitz, Elfe von. Luther invites Else von Kanitz to come to Wittenberg and start a girls' school. 21a, 1005 f.
Kanitz, Hans von. Luther asks the Elector Johann Friedrich for a scholarship for the sons of Hans von Kanitz to continue their studies. 21a, 1781 f.
Caps. In our times it is common in some places in Germany that one wears caps, thereby covering neck and mouth, and one can only see the eyes. 2, 1188. My cap, plate, barefoot rope 2c. cannot help the soul if I am to make the leap through death into eternal life; they are works that even those who are not Christians can do. 8, 302 f. Those who wear caps, fast, pray, watch, nevertheless keep the old ungodliness in their hearts, for nothing good can grow from evil seed. 5, 584.
Karg, M. M. Karg claimed that our flesh will not be resurrected, but a new flesh will be created. Thus one error begets another. 22, 1087. M. Georg Karg, seduced by an Anabaptist, denied that Christ received his body from Mary. 22, 1087. Luther reports to the Elector about Georg Karg, who was imprisoned at Wittenberg by order of the Elector. 21b, 2217 f.
Kings of cards. The Roman emperor and king, the pope, even the Turkish emperor are all card kings against our Lord and sovereign. 5, 196.
Kastenbauer. Luther recommends to Jonas for employment as a preacher in Halle the Ste-.
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phan Kastenbauer (Agricola) and another excellent man who used to be a canon. 21b, 2626.
Catachresis. Catachresis, a hard use of a trope. 8, 288.
Catechism. The teaching for children and the simple is called catechism in Greek, that is, a children's teaching, which every Christian should know in case of need 2c. 10, 28.
Categories. The understanding of the categories is immensely useful for eloquence, for the mind, for the memory and for the knowledge of things. 18, 1132. About the categories of sin. 18, 1132.
Cathars. The Cathars and Donatists, and today the Anabaptists and Coiners, are such people who wanted to kill and exterminate everything that was not holy. 12, 1236.
Buyer. The buyer or the one who has lent the money shall also bear the risk if the house burns down or the field is washed away or decays. 22, 231. If I move my field to someone, take a hundred guilders and give five of them: if the Elbe comes and sweeps away everything, the buyer shall bear the damage, not I. 22, 234.
Merchanting. If it were not for the fact that the world is a guarantor, and that evangelical lending is in vogue, and that all cash or ready-made goods are traded, the most harmful defects and afflictions would already have disappeared. 10, 926. The foreign trade, which brings from Kalikut and India 2c. The foreign trade, which brings goods from Kalikut and India that serve only for splendor and suck the money out of the country and its people, should not be allowed. 10, 915.
Department store. The Jewish priests had set up a fair in the temple and a bank of exchange for avarice alone, and turned the temple into a department store. 7, 1054 f.
Merchants. The merchants could live at home in peace, but travel with danger of life, also with loss of goods over land and sea. 5, 1476. All kinds of finances (knaves) drive or must drive the merchants, who buy more on Borg than they are able. 10, 932. The English merchants who sell English cloth have a council that determines how much they should give their cloth 2c. 10, 932. Several merchants also combine with each other to bring certain goods under their hands and sell them for a high price. 10, 931 f. Some merchants buy up a commodity or goods in a country or in a city completely, so that they alone have such a commodity completely in their power 2c. 10, 928. Some merchants increase the goods, because they know that there is no longer any of the same good in the
The merchants have a common rule that they say, "I may give my goods as cheaply as I can. 10, 928. Merchants have a common rule that they say: I may give my goods as cheaply as I can. They consider this a right. 10, 915 f. It also happens that needed merchants approach such tyrants who have money and offer the goods; these then hold out until they get the goods cheap enough. Such people are called gurglers. 10, 931. How merchants counterfeit goods in various ways. 10, 934.
Merchant. It is fair and right that a merchant should gain so much from his goods that his costs are paid and his effort, work and danger are rewarded. 10, 917. In selling, the merchant should be much more careful not to harm his neighbor than to gain. 10, 917. The merchant who sells should not borrow nor accept guarantors, but let himself be paid in cash. 10, 926. Because of the merchant's avarice, the goods must be worth so much more, as much as the neighbor suffers greater hardship, so that the neighbor's hardship must be the valuation of the goods. 10, 916: Many a merchant sells another merchandise in sackcloth that he does not have himself. 10, 931. According to divine law, a merchant should not borrow goods more cheaply or give them for a limited time than for cash. 10, 928.
Kaufmann, Chriacus. Luther recommends his nephew Cyriacus Kaufmann to Justus Jonas in Augsburg. 21a, 1536.
Mass for sale. Even if the purchase mass would not be sold, the papists still teach and hold that it is a sacrifice and work, so that one does enough for sin 2c. 16, 964 f. The Masses for sale make an offering of the Sacrament, and leave out the communicating. 16, 959.
Kaugsdorf. Luther writes to Andreas Kaugsdorf because of a dispute with a colleague. 21a, 938. Luther advises Andreas Kaugsdorf not to leave the service of the word because of repulsiveness. 21a, 874 f. Luther admonishes Andreas Kaugsdorf to be compatible with his fellow ministers. 21a, 1032. Luther asks Andreas Kaugsdorf to be helpful to his colleague, so that he can take up another parish as soon as possible. 21a, 1293. The Cardinal of Mainz has expelled Andreas Kaugsdorf from the preaching chair with great shame, a man whose peers the Cardinal hardly has in his country. 19, 559.
Kebsweiber. Kebsweiber in the Scriptures are not pimps, but conjugal wives. 3, 388. If someone has a concubine, and
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Even if they cannot validly marry each other in public, they are still legally married before God if they have taken marriage vows to each other. 22, 1184. Concubine or concubine is the name given to one who has no wife or lives outside the marriage state, to whom he adheres. 1, 1750.
Kedar. Kedar is the stone-rich Arabia. 1, 659; 2, 17.
Kegel. Luther would be willing to accept Andreas Kegel as a boarder, but when Burse returns from Jena, the table is full. 21b, 2037 f.
turn back. Then one turns to God when one trusts and defies God in all matters, hardships and concerns; again, one turns away when one does not trust in God. 14, 1780.
Chalice. What chalice means in Scripture. 4, 817 ff. The cup of the Lord is called the punishment that he pours out and gives to each one. 14, 1488.
Kemberg. Luther asks the Elector to grant a scholarship for Kemberg as well, which a local citizen's son can enjoy. 21b, 3048. The Elector indicates to Luther that, as soon as the income of the monasteries is settled, those of Kemberg should also receive their stipend. 21b, 3049.
know. To know God is as much as to know what he demands of us, what he does to us. 9, 1451. To know God's counsel and will is to know God truly. 7, 135. The Father, according to His mercy, imputes to us the righteousness of His Son; that is, to know the Father of Christ. 12, 1765.
Cephas. Cephas is interpreted as a rock, and is called Peter or Petra in Greek. 13, 1174. Cephas, according to the testimony of Jerome, is a Syriac word meaning solidity, which the Greek translated as petrum or petram, that is, stone or solid rock. 18, 769. The asses in the Pabstthum and in the spiritual law have pretended that the word Kephas comes from the Greek word meaning a head 2c. 7, 1744.
Kern, Jodocus. Jodocus Kern. 15, 2628. Luther recommends Jodocus Kern, a newly married monk from Nuremberg, to Spalatin. 21a, 673.
Kern, Moritz. Luther recommends Moritz Kern to Bernhard Besserer for employment at a parish. 21b, 2325.
Ketura. Luther allows himself the opinion of the Jews that Ketura should be Hagar. 1, 1418 f. Luther's opinion is that Ketura was not Hagar. 1, 1744.
Heretic. A heretic is one who does not believe the things that are necessary and commanded to be believed.
18, 307. Heretic (haereticus) actually means a stubborn person in divine matters, an eccentric who refuses something better and chooses for himself a way to heaven. 12, 1460. He must be called a heretic who stubbornly errs in an article of faith and asserts error. 19, 960. The rightists say that he is a heretic who stubbornly defends his error. We have never done so, but have freely displayed testimonies from God's word 2c. 22, 1268. In Christianity, all those are called heretics (haeretici) who step outside the unity and common way of the Christian faith and being 2c. 12, 1459 f. Only he is a heretic who sins against the word of faith. 8, 1384. After heretics have been overcome by reason and the sayings of Scripture, they nevertheless persist in their error and are intent on spreading it widely. 4, 1757. Heretics not only err, but do not want to be wise, defend their error as right, and argue against the recognized truth and their own conscience. 16, 2182. Heretics are all those who teach a righteousness other than the righteousness that is valid before God. 4, 792 f. Heretics lie about faith and do not do the truth about works. 9, 1408. All heretics and rotten people have always done and brought forth something different than what God commanded and commanded. 7, 641. The Lord Christ calls the doctrine of the heretics and the spirits of the rot "whitewashed graves of the dead". 5, 303. This is common to all heretics, hypocrites and enthusiasts, that they invent an image of God. 5, 132. No one becomes a heretic for the sake of one article, but they soon err in other articles as well. 2, 1277. Pious teachers have called the heretics, as the Corinthians, Ebionites and others, antichrists or anti-Christians with an appropriate word. 9, 1435. When one has to deal with heretics, one fights primarily against the devil. 4, 1756. Burning heretics comes from the fact that the papists fear they cannot overcome them with writings; with death they solvate all arguments. 15, 1414 f. From the beginning, the Church has never burned a heretic and never will. 15, 1555. Christians should not exterminate heretics nor fight against them with the sword, as the pope does. He executes, drowns, burns, strangles and kills 2c. 13, 1641. We should not exterminate heretics and false teachers, nor exterminate them, but only act against them with God's word; he who errs today may be right tomorrow. 11, 506. One should overcome the heretics with writings, not with fire. 10, 332.
920Heresy - Heresy. 921
Even if all Jews and heretics were burned by force, no one is or will be overcome or converted by it. 10, 404: One should fight against the heretics with the outward word, but if not accompanied by fervent prayer, one will not be able to do much against them. 4, 1388. Those who despise prayer and attack the heretics with violence, fire and insults are twofold heretics. 4, 1027. Now the small heretics are burned by the big ones, or, that I say it bah, the Christians by the heretics. 12, 1460. There are now no heretics among the foundations, monasteries, high schools and the whole clergy, but vain heretics, before the great love of God. 12, 1460. Heretics are not overcome by the power of evidence, they are not guided by reasons, but are hopeful until the hand of the Most High changes them. 4, 747. Never are any heretics overcome by force or cunning, but by discord among themselves. 4, 442. It is impossible to silence the mouth of a heretic forever. 4, 1755. The heretics think they are wise and therefore they cannot err. 6, 57. No heretic comes under the name of error and the devil, nor does the devil come as the devil, especially the White Devil. 9, 76. The heretics preach the name of God, Christ, the Church 2c., also promise that they want to teach the certain truth and the completely pure gospel. 9, 124/ The heretics and false teachers always arrogate to themselves the title of the church, of truth and justice. 4, 402/ All heretics first make a conceit that is pleasing to them; then they go to the Scriptures and search therein how they adorn such conceit. 12, 1286/ The heretics know how to adorn their error from the scriptures; but their foolishness cannot last long, it must come to light in time. 12, 1288/ The heretics abandon God's word or interpret it according to their liking, so that it must mean whatever they want it to mean. 12, 1288. The heretics take something special, invent their own faith without God's word, and make up a special God 2c. 12, 1288. You should not let yourself be frightened soon, when the heretics and the spirits of the red men boast about it: Here Scripture, here God's word, but hold Scripture against Scripture. 12, 1289. The heretics seek all kinds of plots, that we should give way to them, relent, admit; but we do not want to do it with God's help. 12, 1174. All devils and all heretics, even if they adorn themselves with God's word, they still do it wrongly. 12, 1289. Heretics do not submit.
They do not really put together what belongs together, nor do they really separate from each other what should be distinguished. 8, 384. All heretics, Arius and Pelagius, the Anabaptists and Sacramentarians, all enthusiasts and rebels, are not satisfied with what God has instituted, they must also do something. 12, 1255. Although heretics and sects do much harm, their effect is to force us to diligently search the holy Scriptures. 4, 1751. St. Augustine says: "Heretics wake us up and make us lively, chase us into the holy scriptures to reflect on them and to investigate what is right. 22, 1106. Especially the heretics, puffed up by their false delusion of exceedingly spiritual things, are people possessed by the devil and entirely carnal 2c. 9, 711. All heretics do for and for so that they draw from themselves the honor due to the church and the people of God. 1, 1504. The doctrine and work of all heretics and heretical spirits is not the right trust in Christ, but they promote their doctrine with their own glory and with the sought-after praise of the people. 12, 839. The heretics do not catch pleasure-seeking worldly people, not the thorny, not the miserly, but the most select people who seek the truth with all seriousness. 7, 197. The Holy Spirit calls heretics haters of peace; but this very name drives them back from us. 4, 1776. The heretics take offense at all things because they have fallen out of the simplicity of faith. 6, 77. This is peculiar to heretics, that they unlearn the whole of Christianity at once. 6, 626. Some heretics have lived much more strictly and done greater works than the true Christians, such as the Cathars and Encratites. 8, 524. Heretics and false teachers are a punishment that God's wrath inflicts. 4, 1026. As soon as Constantine became a Christian, the right heretics were found, not the young disciples, as Ebion and Cerinthus were, but the main heretics, as, Arians, Macedonians, Eunomians 2c. 12, 1285. God has punished in the heretics Arius, Manichaeus, Pelagius 2c. the abuse of his name. 3, 1075. This is the end of all heretics, that they finally reach for the sword and become murderers, as can be seen in the Arians and the Pabst, in the Mint, the Anabaptists, Zwingli 2c. 22, 145.
Heresy. Heresy (haeresis) means a special, chosen, self-imagined, own doctrine and way of living and believing apart from the common way 2c. 12, 1459. 12, 1459. Whoever wants to judge heresy must look for such a judgment nowhere but in the Scriptures. 13, 192. All heresies and errors in the Scriptures did not come from the simple words, but from
922Heresy - chastity. 923
of the neglect of simple words and figurative speeches and inferences. 18, 1820 f. According to the testimony of all old and new teachers, heresy is nothing other than a stubborn error against the holy Scriptures. 17, 1119. There is no greater strength of faith and heresy than where one acts contrary to God's word by sheer force. 10, 403. It does not make heresy to be here or there, but not to believe rightly, that makes heretics. 18, 1016. To think much of oneself is the cause of all heresies. 4, 1500. Those who want that no heresy should exist any more, do not deal with anything else than that, after the heretics have been burned, they alone want to be heretics without hindrance. 4, 440. No heresy can suffer the grace of God. 3, 1692. No false doctrine or heresy has ever arisen, it has had the landmark in itself that they have raised other works than God has commanded and ordered. 7, 640. Augustine says that when heresy and trouble come, it creates much benefit in Christianity, because they make Christians read diligently the holy Scriptures. 7, 897. Heresy and false doctrine are nowhere brought out of the Scriptures, but not by the same pure doctrine, but by the poisoned thoughts of the heretics, which the devil has put into them. 8, 497. There has never been a heresy so bad or so crude that would not have wanted to mend and cover itself with Scripture. 11, 1412. If there is heresy, overcome it, as is fitting, with God's word. 10, 405. To contend against heresy is to contend against the devil, who possesses hearts with error. 10, 404. God's word enlightens the hearts, and thus all heresies and errors fall from the heart. 10, 404. Those who want to expel heresy by force only strengthen their opponents, make themselves suspicious and justify them. 10, 403. It is frightening to hear that the preaching of Christ brings salvation from sin and death, and yet is called heresy, and that such a supporter is still persecuted. 7, 1978 Heresy is a spiritual thing that cannot be hewn with iron, burned with fire, or drowned with water. 10, 403. Luther has never seen the author of a heresy converted. 22, 1944. The authors of heresies cannot be told nor defended. This is the sin in the Holy Spirit that has no forgiveness, for it has no repentance nor contrition. 5, 68. Nothing can be said or presented to the authors of heresies and ungodly opinions that would make them better. 4, 1755. With this we shall be satisfied that the unspeakable
We are warned to persevere in the right doctrine, but we cannot hope to convert the authors of heresies. 4, 1756. The abomination of heresy is the sin against the Holy Spirit. 18, 723. The author of heresies, the devil, is so slippery that he cannot certainly be tricked or caught. 4, 1756. The originators of the heresies are in the sin of Judas, whom the devil did not let go, but urged to carry out his purpose. 4, 1757. Never has a heresy kept the victory to the end, but the victory has remained with the word. 4, 1772. All idolatry, heresy and false doctrine has been torn down from the beginning by fine, learned, wise people in the world and adorned in the most beautiful way. 12, 698.
heretical. St. Paul does not say to kill a heretical person, but to admonish him once or twice. If he does not want to be admonished, he should be avoided 2c. 13, 1642.
Heretics. If the heretics in Spain have seized one, the emperor has not been able to exorcise him. 22, 932.
chaste. Only those can live chastely to whom it is given to be chaste for the sake of the kingdom of heaven. 19, 1659. You must never believe that those live chastely who abstain from marriage in order to avoid the hardship. 19, 1659. Where nature goes as it is implanted by God, it is not possible to remain chaste apart from marriage, for flesh and blood remain flesh and blood. 10, 68. Even in the married state, God's grace still belongs to it, so that the heart may also be chaste. 10, 68.
Chastity. Chastity remains with Christ alone, who was born without evil desire, fornication and sin, and through his chastity we shall also become chaste and blessed. 1, 1661. Chastity cannot be brought into men by heart; it is a gift from heaven that must spring from within. 8, 1032. The old theologians make three kinds of chastity, namely of virgins, of widows and of married couples. 1, 1660. Where conjugal chastity is to be kept, husband and wife must mean each other with all their heart and with all their faithfulness. 10, 69. He who has the gift of chastity that is, the ability to live celibate must be free from all rivers. 22, 1185. To keep chastity, finally, belongs a strong, fine faith, which raises the spirit with force over the flesh, and dries up its rivers, as a fire. 19, 693. Chastity is an impossible thing where God does not work miracles. Thus the vow of miracles, which was made in
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is not under my control. 15, . 2213. No man was created for chastity, but all of us were created to beget children and to bear the toil of conjugal life. 8, 1083 f. Man was not created for chastity, but for multiplication; it is not up to us to engage or hinder this work. 19, 1678. The vow of so-called chastity is worse than no adultery or unchastity, since it blasphemously goes against God's word. 19, 1733. Foolish teachers force the young people in convents to chastity, and pretend that the more sour they become, the better chastity is. 8, 1053 f. Not only widows and virgins are chaste, but also married couples have their chastity, and that the very purest. 6, 751. St. Jerome, who praises chastity highly, confesses how he could not force his flesh with fasting or vigilance. 8, 1053. Jerome interprets chastity only from virginity, as if married couples could not be chaste, or Paul had written this only to virgins. 9, 714. It does not help chastity to shut up a maiden, so that she neither sees nor hears a man's image, and yet her heart sighs ceaselessly for a boy. 8, 1033. The so highly praised vow of chastity with its appearance is nothing other than a cursing and cursing of the very holy marriage state. 22, 1208. Since the devil lacked that, that he could not teach pleasure, he dealt with it by working pleasure through the vow of chastity. 19, 1632. When a celibate vows chastity, he vows a thing that is not in his power nor can be, since it alone is a gift of God. 19, 1646. As I cannot vow a gift of God, so I cannot vow chastity. 19, 1672. Vowing chastity is not within the power of man to keep. 3, 49. St. Augustine says that among all the disputes of Christians, the chastity dispute is the hardest, only because it lasts daily, without cessation, and is seldom above. 10, 1380. The chastity of the clergy, the celibacy, is the most horrible thing on earth. 3, 49. The vow to keep chastity and to remain without marriage is new, and invented and devised by the devil and the wretched monks, the abusers of the marriage state. 10, 594. The vow of chastity was made against God's commandment; against God's commandment one cannot vow anything, and if it were vowed, he is damned who keeps it. 8, 1032. The vow of chastity is as impossible as if you vowed to darken the sun. 3, 1580. No one can vow chastity, nor should he keep such a vow, but tear it apart where he
finds himself inclined to unchastity. 8, 1032. Suffering from heat, although no work followed, is lost chastity, because it is not held out of desire and love, but with great unwillingness, displeasure and compulsion. 8, 1053. Where there is no grace apart from marriage, it is impossible to give the will to chastity and live in it with pleasure. 8, 1053. They are atrocious murderers of the soul, who keep the young people to chastity only outwardly, and force them to bear the secret suffering. 8, 1033. Chastity is a gift and not our work, property or fortune, therefore no one can vow or keep it. 8, 1040. The clergy make merit and glory out of chastity, and rely on it, which is contrary to faith. 8, 1045. St. Paul makes chastity a skill and service to God's word and faith. 8, 1045. It behooves a Christian to keep his body in discipline and sanctification or chastity, so that it does not stain and defile itself as the world does. 12, 519. With the vow of chastity I have betrothed chastity, for God calls the married state a chastity, sanctification and purity. 19, 1867 f. If thou hast not the gift of chastity, take a wife, lest thou be defiled with unseemly mingling and cardinal fornication, and be eternally damned thereby. 2, 165. Neither common women's houses, nor any irritation are so harmful, as the commandments and vows of chastity, invented by the devil himself. 11, 415. There is no greater nor more impure unchastity than in captive, unwilling and impossible chastity. 12, 78. The highest and best chastity is in the conjugal state, because there is less heat and lust in it, and the least chastity in youthful chastity, because there is much more heat and lust in it. 11, 522. Nowhere is there less chastity than in those who have vowed chastity; it is all stained. 19, 1631. No one has so little desire and love for chastity as those who shun the married state for the sake of great sanctity. 10, 68. The chastity that the pope praises in his monks, nuns and priests is stained and sullied with terrible sins. 1, 165. The papists boast in vain of their chastity and virginity, for no virgin is so chaste and pure who does not feel heat with her 2c. 1, 1660. The papist clergy have taken to chastity, that is, to impure fornication, in order to escape the toil of conjugal life. 8, 1028. Luther became aware of what chastity was in the world, apart from marriage, also both in male and female monasteries. 8, 1027. The papists say that priests, monks, and nuns should be
926Kidron - children. 927
and bind them to keep chastity. In this way they do no more than incite to unchastity. 9, 1386. No example of chastity is so praised in the Old as well as in the New Testament as that of Jacob. 3, 459. Luther's "Admonition to the Lords of the German Order to Avoid False Chastity, and to Take Hold of Right Conjugal Chastity. 19, 1730 ff.
Kidron. Kidron means in German a black or dark brook. 8, 849.
Kilian. Kilian is the patron saint of the Franks. 3, 1175.
Child, that. Through the child, which should come from the woman, not from the man, God nullifies the work of the devil. 3, 653. Let this be your highest concern, that you take hold of the child born of the Virgin Mary, who is also the Son of God at the same time. 6, 186. In the child that is given to us there is not the sinful nature that is in us men, because his mother is a virgin and he is conceived by the Holy Spirit. 13, 1047. The prophet wants to say to you and to me and to everyone with the words: "A child is born to us": The child in the manger in Bethlehem shall be yours, given and given to you. 13, 2592.
Children. Children are more beautiful and glorious creatures of God than the fruit of all trees. In them one sees God's omnipotence, wisdom and art, who made them out of nothing. 22, 148. Luther believes that if Adam had remained in his first innocence, the children would have run away soon after birth. 2c. 1, 88. One finds nowadays many such misers, who consider many children not as a blessing, but as God's punishment and misfortune. 1, 1079. You will find many who dislike the large number of children, as if marriage were only used for sour pleasures. 4, 1999. The gift of bearing children is an excellent blessing from God. 1, 724. Let every godly man learn that it is a very great gift and a divine creation where one begets and gives birth to children, sons or daughters. 2, 49. Nothing beats the love for children, especially because we hear that they are a divine blessing. 4, 1999. If I am to be confident, have peace in my conscience and be rid of sins, I should believe what the children believe. 8, 242: A young child has no particular vice in itself, but as it grows up it becomes lewd and unchaste; in manhood, the right vices begin the longer the more. 10, 133. Everything is simple for children; they die without pain and fear, without disputes, without the challenge of death, without pain in the body, just as they die without pain in the body.
fallen asleep. 22, 1302. Because the angels are the guardians of the children, we should be much more afraid of a child than of a king, so that we do not do or speak evil in front of them. 7, 908. Let no one be ashamed of the Lord's Prayer, the Ten Commandments and the faith. Let us remain with the children, then we will certainly not be lost. 12, 1611. Children have inheritance by no merit; the father brings it about and places them in his estate. 3, 292. A pious child has no greater confidence in any creature than in his parents. 3, 1096. As a child looks to his parents for all good, so a Christian looks to God for all good. 3, 1097. A child should not only look at the flesh and blood of his parents, but also at the jewel that God has attached to his parents, namely his word. 3, 1097. The honor that children owe to their parents requires that they be and remain obedient to them, even if they decree something against their will. 2, 259. The punishment of disobedient children in the old covenant was stoning. 3, 1100. Children are not to be married or remain virgins out of their own iniquity, but those under whose power they are are to forgive or keep them. 8, 1082. Parents can and should prevent the outward evil of children, but no one can prevent and punish unbelief except God alone. 8, 1062. Where children do not want to accept the gospel, they should not be abandoned or cast out, but cared for and provided for. 8, 1061 f. Parents should not regard their children otherwise than as a precious, eternal treasure, which God has commanded them to keep 2c. 10, 644. Whoever loves his children in such a way that they are gifts from God, also loves God. But he who loves them so that they become children of the world, loves the world. 9, 1431. Where the holy scripture does not rule, no one should put down his child; for everything must perish that does not drive God's word without ceasing. 10, 341. There is no greater harm to Christianity than to neglect the children; for if Christianity is to be helped again, one must start with the children. 10, 643. Hell is not more easily deserved than in the children; the parents may do no more harmful work, for that they neglect the children, let them curse 2c. 10, 643. Raising children for God's service, praise and glory is the right road to heaven. 10, 642 f. If you raise children in discipline and admonition to the Lord, you do better works than all monks and nuns, because you live in God's calling and order. 10, 595. If you raise your child that
928Children . 929
If your child can become a pastor, you do not give a skirt, but you give a servant of God who can help many thousands of souls to heaven. 14, 293. If you can give God in your child a pastor, preacher, schoolmaster, and do not do it, you rob many thousands of souls from the kingdom of God and push them into hell 2c. 14, 292 f. A preacher should say what terrible harm the authorities and parents do, if they do not help to draw children to pastors, preachers 2c. 10, 3. 10, 3. That children are commonly so disobedient and wilful against their parents comes from the fact that they do not hear God's word, neither learn it nor keep it. 13, 288 f. If parents are lazy and let the children be naughty, the curse will come upon them that is spoken over those who vex the youth. 7, 910. That children do well is not in our, but in God's power and authority. 3, 530. children of God; who they were. 3, 137. The children of God in the first world were in truth adorned with virtue and many glorious gifts, but have fallen into hopelessness. 1, 440. God allows the descendants of the saints the glorious title that they are children of God, but for the sake of this name they do not escape punishment. 1, 459. Moses simply calls the sons of the patriarchs "children of God," to whom the promise of the blessed seed had been made and who were the true church of God. 1, 446. In the small word "children of men" is understood the whole misery and wickedness of mankind. 4, 893. Christians are not born of flesh and blood, but only sinners, and what men are, born in sins and to death, cannot make children of God. 5, 1000. We are adopted but not born children of God. 13, 523 f. In order for us to become God's children, God must offer and give it to us out of gratuitous goodness and grace; it only has to be believed and received by us. 11, 2058. To become God's child, nothing is required but to be born of God through faith in the Son of God, who became man. 7, 1634. By no other way, means or manner can we attain to the high honor of becoming children of God than through knowledge and faith in Christ alone. 7, 1631. Through Christ this power and glorious liberty to be God's children is offered and given to those who believe in His name. 7, 1633. Through faith we are also adopted as children by God for the sake of His Son, that we may please Him and be heirs of eternal life. 12, 528. We become children of God-
We are God's children by faith, not by fleshly birth, or because our parents were pious, as the Jews boast of Abraham 2c. 11, 2041. 11, 2041. That we are God's children, and that we may certainly believe ourselves to be so, we have not from ourselves nor from the law, but it is the testimony of the Holy Spirit. 12, 794. They that receive Christ shall have righteousness and authority, that they may boast that they are the children of God and that God is their Father. 7, 1644. By nature we are not children of God, but by grace we are heirs. 7, 1667. All Adam's children are born in sins and iniquity and have nothing righteous about them, and can only become God's children through faith in Christ. 7, 1682. Through faith in Christ we are not the children and heirs of a mortal emperor, but of the eternal, almighty God. 7, 1632. We are children of God, not by looking at God, but by believing in God. 9, 1452. It cannot be by works that we become children of God, but must be born again. 9, 1162. I do not become a child of God by doing this and not doing that, but because Christ is my Lord. 3, 799. Through forgiveness or grace we become children and heirs of the kingdom of God, and then present our thanksgiving and obedience through works. 4, 2054. Those who have become children through forgiveness receive the Holy Spirit and begin to fulfill the law in truth. 4, 2054. All who have the Word and Sacrament and believe, and remain in Christ through faith, are heavenly princes and children of God. 13, 926/ Before I do anything good, I must first have the Holy Spirit and eternal life and be a child of God. 7, 2312/ It is a great honor and glory on earth to be the child of a king or emperor, but nothing compared to being chosen by God Himself to be His children and heirs. 12, 796. If I have become God's child and an heir in heaven through Christ, then all the world's goods should be far too small for me to want to deceive a man 2c. 12, 533. If I curse no one, hate no one, but rather have compassion on the afflicted and needy, then this is the testimony of our conscience that we are children of God. 9, 1498 f. It will certainly happen that we will see God and Christ, because we are God's children. 9, 1453. By faith we prove before God that we are God's children; by love before our neighbor or against our neighbor. 9, 1460. Even St. Paul is not always in leaps and bounds.
930Children - baptism of children. 931
He said that he was a child of God, but that there was strife within him and fear within him. 7, 1, 633. The less reason is in children, the greater is their ability to accept faith. 22, 546. 22, 546. Reason does argue against faith, but the less it is strong in children, the more they believe. 9, 1429. It makes no difference whether an adult or a child is converted by the word, yes, in adults there is more opposition to the word. 15, 2613. God can, as with the Christians in sleep, so also in the same way in the whole time of childhood, maintain faith in the children. 15, 2602. We have scripture that children may and can believe, even if they have neither speech nor reason. 17, 2202. Since faith comes from hearing the word, and children also hear the word of God when they are brought to baptism, they consequently receive faith. 22, 546. That God gives His Holy Spirit to the little children when they are baptized, we know from the great gifts of the saints who lived in the church, like Bernard. 22, 546. The children are baptized into God's word and accept the word, and nothing prevents them from this, neither childhood nor ignorance, just as in circumcision. 22, 545. The word spoken over a small child in baptism works all the more easily through the spirit, since the child is not occupied by any other things. 8, 1468. Jesus blessed the little children; consequently the children also have faith. 9, 1865. We know that the children believe, because we have from them a sure word of Christ: "Let the children come to me" 2c. 7, 1731. Christ commands that the little ones come to Him, saying that theirs is the kingdom of heaven; therefore one may also baptize the children. 22, 547. Since the children are to come to Christ, they must not be deprived of the means and signs by which Christ also works in them. 11, 1176. Christ says that if one receives young children and ministers to them, it is as dear to him as if one carried him in his arms. 13, 2779. If children need to be born again and otherwise cannot see the kingdom of God, why would they be denied baptism? 13, 687. Since it has been the practice from the beginning of Christianity to baptize infants, and no one can prove with good reason that there was no faith, then it should not be changed. 17, 2201. Because the children are sinners from birth, they soon had to be brought to the temple and presented for baptism.
Sacrifice, that is, to death. Now Christ comes 2c. 13, 2659. The children were circumcised in the Old Testament, so they can also be baptized in the New, because both signs have the promise of grace and eternal life. 22, 547. Luther believes that all circumcised children of the Jews, who died in the infancy, have become blessed, because they are in the promise of God 2c. 1, 1049. The pope with his own has so far held that the children have no faith, and they have been baptized in the common Christianity faith. 11, 1720. The foreign faith does not help to salvation, even if there were two Christianities. The child must believe in Christ himself. 11, 1721.
Child-worshipers. The uncleanness, which was laid on the Kindbetterinnen in the law, is not a natural, but a laid on, which does not apply except the law. 13, 1663 f. The pope imposed on the childbed women that they had to be blessed in front of the church after the childbed, as if they were unclean, and otherwise they were not allowed to go into the church or among the people. 13, 1663.
Infant faith. The papists have taught about 12 articles in the infant faith, but have added innumerable ones, as about purgatory, about the sacrificial mass, about the invocation of the deceased saints 2c. 22, 1358.
Infant Baptism. Infant baptism came from the apostles, as St. Augustine also writes. 17, 2205. Because infant baptism has been practiced throughout the whole world until this day, there is no pretense that it is wrong 2c. 17, 2218. In infant baptism, since I was baptized as an infant, I have done what God commanded; now I have believed or not, so I am still baptized on God's command. 17, 2214. In many sermons, especially in the postilion from Epiphany to Easter, Luther superfluously stated his belief in infant baptism. 17, 2188. That infant baptism also existed in the first and pure church, much evidence for this can be found in the Old Testament. 20, 1735 f. In infant baptism, we bring the child here thinking that he believes and ask God to give him faith; but we do not baptize on this, but on God's commandment. 10, 131. 29th Psalm, interpreted by Bugenhagen, in it also about infant baptism, about unborn children and about children who cannot be baptized. 21b, 3339 ff. Infant baptism comes from the apostles and has been practiced since the apostles' time; so we must leave it alone 2c. 17, 2215.
932Child carrying - church. 933
Carrying children. The carrying of children, cattle and grain from the field is all God's grace and blessing. 3, 642**.**
Child rearing. Whoever begins it in God's name will also have happiness and prosperity in child rearing and everything else. 13, 1309. In child rearing, fornication is covered and tolerated by divine forbearance and forgiveness. 1, 1665 f.
Childhood. The monks have written their own book about the childhood of the Savior, since there are many clumsy fools inside. 13, 1591. The book "of the childhood of Jesus", how Jesus should have done miraculous signs in his childhood for and for, is vain fool's work, because he has acted like another child. 13, 2644.
Infants. Christ invites the little children to Himself in particular, but He does not admit anyone to Himself without faith. 9, 1429. Christ says of the little children brought to him that the kingdom of heaven is theirs, but the kingdom of heaven can only belong to those who believe. 15, 2614. Christ's word proves conclusively that the infants who are not yet of sound mind will nevertheless be blessed and receive the Holy Spirit. 7, 984. For this very reason, that the little children are not of sound mind, they should be baptized; for faith cannot abide nor be established where reason rules and reigns. 7, 989. The little children believe rightly, and therefore Christ loves the children and their childish antics; on the other hand, he is hostile to the wisdom of the world. 22, 459. Little children are saved by faith alone, without any good works. If the power of God can do this in one, it can do it in all. 22, 473. Christ commanded to teach and baptize all nations; among them must surely be the little children and be counted among them. 22, 550. We maintain that if it were true that the infants did not believe in baptism, they should not be baptized at all. 19, 590. Because the young children do not lose faith through sin, they remain in the blessedness received through baptism and will certainly be blessed. 1, 1049. The infants who are not circumcised before the eighth day are not to be disputed, but are to be entrusted to God's divine goodness and grace. 1, 1084. The scholastics condemned the infants who either died before the eighth day without circumcision or were neglected by godless parents. 1, 1091. The infants are harshly commanded to all, and especially to the pastors and preachers, and they are forbidden to let the children be deceived. 7, 906. Nothing bad happens to the innocent children, even if they have to give up their lives, and they are not allowed to be deceived.
what is more, Herod must leave the infant Jesus satisfied. 13, 1081. The innocent infants were not saved because of their death, for their blessedness is only that God accepted them for the sake of Christ 2c. 13, 1079 f. The innocent infants do not die because of their nature or sins, but because of Christ. 13, 1079. The infants in Bethlehem are called innocent because they come to death through no fault of their own, because they are innocent because of their actions and life, and because God took them into the covenant of grace. 13, 1079.
Church. The Church has the pure Word and the pure Sacraments. Only the church has the pure word and the pure sacraments. 6, 579. Wherever the gospel is preached purely and loudly, there is the kingdom of Christ, and this mark of the kingdom of Christ or the church cannot deceive you. 6, 30. The church is not born, nor does it exist in its essence, except through the word of God. 9, 1735. The church cannot be known by rote customs, it can only be known by the word of God. 10, 1599. where the word is, there is also the church, there is the spirit, there is Christ and everything. 1, 709. Christ binds the church to his word and gives it as a sign, so that it can be tested and felt, if it has it, teaches and preaches it and does according to it. 2c. 11, 1064. The church or the Christian, holy people is to be recognized, where it has the holy word of God. 16, 2274. A sure sign by which we know where the church is is the word of God. 19, 1081. Where God's word is, there must be the church; so also, where baptism and sacrament are, there must be God's people, and again. 16, 2278. Where the word is, there the church certainly remains, for where the doctrine is pure, there baptism, sacrament, absolution 2c., good works, all estates and everything can be kept pure. 12, 908 f. Where God's word is pure and taught, there is also the church, for the church is preserved by the Holy Spirit, not by succession and inheritance. 22, 599 f. Where the sound and words of the Spirit are, there without doubt is the true church of Christ, for the Spirit of Christ speaks only in His church. 4, 1136. The church is only that which has and teaches God's word and does nothing in addition. Without God's word there is neither a church, nor does one believe in the church. 18, 1432. God always has his church where the word is, even though it is distorted and almost suppressed by all kinds of aversions. 14, 1131. That is God's people and the Christian church, which is based on nothing else.
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than to rely on God's grace and mercy. 3, 1697. The Christian faith clearly indicates what the church is, namely, a communion of saints, that is, a gathering of such people who are Christians and holy. 16, 2269. If you see a gathering that has the gospel and the sacraments, there is the church, if only the pulpit and baptismal font are pure. 7, 1283. Although the cry is raised: Church, church! God's people, God's people! one should not turn away from it, if they do not have God's word. 7, 1089. We must distinguish the true Christian church, which in truth is the church, from the church that wants to be the church and yet is not. 8, 99. 8, 99. The church, the holy, Christian people, has not badly external word, sacrament or offices, but has them commanded, founded, ordered by God, so that he himself works through them. 16, 2295. There are two kinds of churches: the one that has the appearance, and the other that is in truth, and to which this name is rightly due. 2, 119. The only sign of the Christian church is to follow the divine word and to be obedient. 7, 1256. She who will not hear God's word is not God's church, nor is she Christ's bride, but the devil's bride. 7, 1257. Osiander's proof that the church owes its origin and origin to the word of God, not vice versa. 16, 1469 f. The church is ordered by God before the domestic and secular regiment. 1, 126. The Christian church is the noblest work of God, for the sake of which everything was created. In it, the great miracles take place daily, as sin is forgiven 2c. 9, 1792. Everyone who wants to be saved and come to God must be found in the one, true church and be incorporated into it; no one will be saved apart from it. 12, 898. It is decided that apart from the church of Christ there is no God, no grace and no salvation. 12, 909. There is only one church or God's people on earth, which has one faith, baptism and confession, and remains and holds on to this in unity. 12, 898. The unity of the church is not having the same outward regiment, law or statutes and church customs, as the pope pretends, but unity of faith, baptism, 2c. 12, 898 f. Where the church is, there is also the ministry and service of the dear angels. 2, 1731. God's people and church are those who seek the Lord with all their heart and soul. 3, 1697. Where Christ's word is preached loud and pure, there is the right church, because where the word of God is not, there are also no right believing confessors and martyrs. 12, 1418. This is the church that keeps the promise of God.
Therefore, the pope with his followers is not the church, but misuses the name of the church. 1, 1403. In the New Testament, the church is not bound to certain persons of one sex according to the flesh, but it is where the word is. 1, 709. The church is the multitude or assembly that confesses with Petro that Jesus is the Christ and Son of the living God. 13, 1179. In the church is the pure Christ, the pure wisdom of faith, life and glory. 5, 426. The church is where Christ is taught and preached. We teach Christ, as they themselves say, and yet do not want to hear us, therefore the papacy is not God's church. 22, 919. We are not only born of the flesh, but God also calls us by his word, that is, he preaches to us that he has adopted us as children through Christ. If we believe this, we are the true church. 2, 39. Christ gathers his church through the preaching of the gospel, and adorns and decorates it with his Holy Spirit. 5, 229. The Christian church is not bound to place, time, person or anything else, but only to the confession of Christ. 13, 1176. There is not the church, the holy mountain of God, where Christ does not teach Christ completely pure. 4, 276. The gospel is the only, most certain and noblest sign of the church, much more certain than baptism or bread. 2c. 18, 1467. Wherever you see baptism, bread and the gospel going on, no matter where or with whom it may be, do not doubt that there is a church there. 18, 1466 f. The church is the holy assembly of believers in Christ, who live and are driven by the Spirit of God alone. 18, 1510. This is the true church, which clings to word and faith, does not rely on works, but hears and follows God, who calls it by grace. 2, 42. Those who do not believe the gospel, like the pope and his followers, are not the church and do not belong to the kingdom of Christ. 1, 1433. It is seen in the apostles that one should not trust the holy fathers and the church, for they certainly have the word of God. 13, 1976. The church cannot be reformed according to the fathers and the conciliar. 16, 2150 ff. We for our part have never desired a council to reform our church, because God the Holy Spirit has long since sanctified our church through his holy word. 17, 1350. The church and congregation of God is full of God, and everything it says should not be understood differently than if it were spoken by God Himself. 2, 59. Whoever wants to teach or do something in the church, let him speak or do it in such a way that he is sure beforehand that what he speaks and does is truly of God.
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Word and work be 2c. 12, 617. This belongs to the most serious mockery of the church, if we teach things about which we can give no reasons at all. 18, 361. Those who do not have the word or doctrine and knowledge cannot be the church or members of it, therefore they cannot believe, pray or do good works. 12, 909. Moses makes a distinction between the two churches; one that is righteous and has promises of the life to come; the other, which is godless, has happiness in this life. 2c. 1, 396. As the church has two kinds of people, so it has two kinds of word, namely, threats for the hard hearts, promises for the troubled consciences. 1, 1211. Christ gives the definition of the church, that the right church is where there is a small group that knows Christ, that is, is united in the doctrine, confession and faith of Christ. 11, 1017. The Scriptures call the group the church, who have the pure word of God and the right understanding and use of the sacraments. 9, 1184. We have the word, the sacraments and the keys, which Christ left and commanded to be used, therefore we are the right church. 2, 112. Of the Church. 16, 2269 ff.
Where the word of Scripture is believed and obeyed is the church. In the Christian church we must believe, not what reason thinks right, or what pleases me and you, but what the Scriptures tell us. 12, 1609. In the papacy, where Christ is not preached, there is no Holy Spirit who makes, calls and brings together the Christian church, therefore it is also not a Christian church. 10, 97. This is the opinion: You popes, bishops and priests, if you want to be the Christian church, listen to the gospel. 8, 213. The bishops boast that they are the Christian church, but they do not want to suffer the truth of Christ, and suppress it, confirming their lies again. 8, 248. For the sake of the preaching of Christ alone, we are blasphemed and condemned by those who want to call the Christian church and holy concilia, which the Holy Spirit governs. 8, 409. The poor Christian church should be the little house, yes, the castle and the fortress, where the Father and the Son want to dwell and stay. 8, 445. Christ did not say that I must believe and accept everything that pope, cardinals and bishops decide, but I should hear the Christian church. 8, 462. Those who carry the appearance and glory of God's people, Christian church 2c. are not, and again, those who are, must be persecuted by those, and do not have the name. 5, 987. the preaching of the gospel and the sacraments are the right
The Christian church cannot be where people preach about their own merit, monasticism, indulgences, masses, pilgrimages and purgatory. 5, 972. The Christian church cannot be where people preach about their own merit, monasticism, indulgences, masses, pilgrimages and purgatory. 5, 1030. By which signs the Christian church is to be recognized. 16, 2274. There are more outward signs by which the holy Christian church is known, namely, that the Holy Spirit also sanctifies us according to the other table of Moses. 16, 2290 f. One does not say: Thus sings Ambrose, Gregory, Prudentius, Sedulius, but: Thus sings the Christian church. 3, 1889. The holy Christian church preaches the word of God, which is the right foundation, against which all devils are unable to do anything. 5, 246. The pieces that are necessary in the right Christian church, with which we deal. 16, 985 f. The Christian Church is not attached to any place, person or time. 18, 1348. The Christian church is founded on the gospel, to which even the gates of hell are not subject. 11, 2413. Apart from the Christian church there is no truth, no Christ, no blessedness. 11, 152. Apart from the Christian church there is no salvation nor Holy Spirit. The Holy Spirit makes the Christian Church holy through His holiness. 8, 97. The church does not go about like a monk, but in simple clothing, food and place, like other people. 6, 418. Because the church has no special observances of the commandments, fasting, dress and disguise of the face, it is considered a sinner. 6, 419. The Christian church does not have the appearance, name, adornment, nor the appearance from the outside that it is God's people, but must have the name that it is the devil's people. 13, 2608. A new people and a new Jerusalem is the Christian church, gathered from Jews and Gentiles, who know that through Jesus sin is purely put away. 2c. 20, 2026. Wherever you hear or see the word of God preached, believed, confessed and done, have no doubt that there is a true holy Christian church. 16, 2275. The Christian church has no other doctrine than God's word, but that which teaches the doctrine of men is not the church. 19, 259: The Christian church is the one who has been baptized and has faith in Christ in his heart and walks outwardly in the common works, as each state and profession requires. 13, 2612. Whoever wants to recognize the Christian church and the Christians must recognize them by the word, the gospel, the faith and the fruits of the faith and the gospel. 13, 2613. The holy Christian church is a beautiful and glorious thing, so that one can hear what God speaks and what He says about it.
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wants to have us. 13, 1942. The Christian church is not only a group that has Christ's word, but also loves and keeps it, and leaves everything for the sake of love. 12, 1419. For this reason Christ ascended to promote His kingdom, and to beget and maintain a Christian church through the Word and the Holy Spirit. 13, 619. Nothing can be called a church but the church that believes. 4, 977. The church is built on faith, in whose person Peter confesses the rock and receives the keys. 18, 1378. The church cannot do without the firm anchor of faith, and apart from and above the word of God, no faith can exist. 18, 2011 Lyra also writes that the church is not to be counted according to the high or spiritual classes, but according to the people who believe. 16, 2292. It should be enough for us that there are some in the church for whom Christ and the ministry of the gospel are a resurrection. 4, 2108. The church is everywhere where people believe the promise of God and obey his word. 4, 2112. Those who do not believe the word nor obey it are not to be considered the church, even if they have the titles, the profession and other things. 4, 2112. The church is where the spirit of God and the word is. 6, 777. As the word is not bound to any place, so the church is not bound to any place, not even to the pope at Rome. 2, 429. The church and congregation of God is where the word is taught and heard, whether in the midst of Turkey, or in the papacy, or even in hell. 2, 429. Where the word and the ministry is, there is also the church, and again, where the true church is, there is also the word. 2, 386. The church has its place in the temple, in the school, in the home, in the bedchamber; where two or three come together in the name of Christ, there God dwells. 2, 437. The church is nowhere but there alone, where the word is, and those believe the word. 1, 1404. In every parish, where children are baptized and the gospel is preached, and Christ is presented to the people so that they may receive him, there is the church. 7, 873. The church is where Christ the Master is heard; whoever believes in him, hears him, worships him, is a member of the church. 7, 864. The church is scattered from time to time in the world, but the Christians are nevertheless all the same, bear all one name and have all the goods of Christ in common. 7, 864. These are the only masters and teachers of the church, who preach only Christ, on whom we place all our comfort and confidence. 7, 859. The church is everywhere in the world where the gospel and the sacraments are. 9, 44. According to the words of God
We firmly believe and know for certain that the church of Christ is a spiritual assembly of believers, wherever they may be in the world. 4, 968. The church is tested according to the faith in Christ, not according to the office or the multitude. 6, 358. Where there is no confession and no word, there is no church, even if there is a great multitude, power, glorious titles and the appearance of holiness. 4, 2110. He who abandons the word and falls on the appearance of persons does not continue to be the church, and neither multitude nor power helps him. 1, 554. The papists say: For this reason alone do we denounce the pope, so that the church may be found in a certain place, and what Luther answers to this. 18, 1464 f. In the church, the faith of Christ must always remain and be preserved somewhere, and there must be some who have and confess the truth 2c. 11, 669. 11, 669. In the church there should be people who know, love and praise God; you should know that it is the true church, even if there are hardly two believing people. 12, 1417. The fact that some do not believe does not harm baptism or the gospel or the church, but they themselves. 12, 908. The Holy Spirit works in the church. It must be a people that loves God and keeps His commandments. 12, 1414. A church is a number or collection of baptized and believers under one pastor, whether of a city or a whole country or the whole world. 19, 959.
The Christian Church is invisible. We believe a holy church, because it is invisible and dwells in spirit in a place where no one can approach; therefore, its holiness cannot be seen. 9, 702. If the article is true: "I believe a holy Christian church," it follows that no one can see or feel the holy Christian church. 18, 1349. The church is a high, deep, hidden thing that no one can know or see, but must grasp and believe in baptism, sacrament and word alone. 17, 1338. With the words: "I believe a holy church", we say: I believe that there is no sin, no death in the church, because those who believe in Christ are not sinners, not guilty of death. 9, 379. That there is a church is an article of faith that must be grasped with faith, not with eyes. 22, 603 f. Human doctrine, ceremonies, plates, long skirts, bishop's hat and all the papal pomp only leads far from the church into hell, does not indicate the church. 17, 1338. The church also includes naked children, man, woman, peasants, citizens, who neither plates, nor bishop's robe,
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nor put on a butcher's garment. 17, 1338. Just as the rock, which is without sin, is invisible and spiritual, so also the church, which is without sin, must be invisible and spiritual, which is understood by faith alone. 18, 1445. The article of faith: "I believe a holy Christian church," publicly confesses that the church is nowhere to be seen from the outside. 18, 1469. The request of the temporal regiment is temporal peace; the request of the Christian church is not peace and a place on earth, wealth, power and honor, but eternal peace. 13, 1444 f. The righteous church has never had the name and title in the world, but has always been without name; therefore it is believed and not seen. 22, 989. The church is nowhere else, because where the rock, that is, the confession and faith, is, which Peter has and the other disciples have. 13, 1175. The holy church of Christ says: I believe a holy Christian church; the great church of the pope says: I see a holy Christian church. 18, 1349. The eyes do not tell you the church, but the ears; they will be the judges of who is the Christian church. 7, 1258. The church is not a kingdom on earth, or in Rome, or in Jerusalem, but a kingdom in heaven, an invisible kingdom in the spirit within us. 4, 1425.
The Church is holy. The church is, if one looks at the word, the sacraments, the faith, the head itself, Christ, completely pure and without stain. 5, 1624. The Church is holy by faith in the name of Christ, in which she has purity; in herself she does not have it. 5, 387. The church is holy in its head Christ, and it is pure in the name of Christ, but not holy and pure in itself. 5, 387. A holy church is everywhere where the word and the sacraments remain in their essence, despite the fact that the antichrist reigns there. 9, 44. The church is holy even where the swarm spirits reign, if only they do not deny God's word and the sacraments. 9, 44. If it were not for the holy church, God would not only overthrow the Turk, but would overthrow and disturb the whole earth. 1, 894. God sees no wrinkle in the church, because he sees nothing in it but his Son, with whom it is clothed. 5, 426. The whole Christian church is holy, not in itself, nor by its own work, but in Christ and through Christ's holiness. 5, 1236. If I look at my person or that of my neighbor, the church will never be holy; but if I look at Christ, who sanctifies the church, it is completely holy. 9, 380. One must recognize and believe that the church is holy.
The church is said to be holy, but it is not to be seen as holy. 5, 387. The holy church cannot and may not suffer lies or false doctrine, but must teach holy, truthful, that is, God's word alone. 17, 1341. As long as the church lives and speaks in the word and faith of Christ, it is holy and righteous in spirit; but as long as it does and speaks without Christ's word and faith, it errs and sins. 16, 1675. God sees no evil in His church and congregation, for He only looks at Christ, His dear Son, who has cleansed them through the water bath in the Word. 22, 602. The church, which is righteously holy, is established and built up by the gospel. 22, 623. He who wants Christians to have no sins at all does not know that the holiness of the church consists in Christ sweeping away sins. 5, 389. Our sins are not ours, but laid on Christ. This article is the foundation of the whole church and Christianity. 6, 628. Although the church has wrinkles and stains in itself, it is still holy in its head. 5, 396. Those may go who want the church to be completely pure and cleansed. That means not wanting a church at all. 22, 1391. Although there are some false, unbelieving Christians among them, they do not desecrate the people of God; the church does not suffer the obvious among them. 16, 2278. The holy church sins and stumbles, or even errs, but it neither defends nor excuses itself, but asks for forgiveness and corrects itself. 19, 1294. In the church, good seed and tares grow together, that is, good and evil are among each other. 13, 185. Whoever wants to build a church in which there is no sin or fall, will not only have to exclude all weak Christians, but also the strong ones as unbelievers from the church. 13, 186. You will never see such a church, in which there should not be any trouble, no offence, no discord and not various weaknesses. 4, 2107. In the church, even the right Christians will never be so pure and holy; the old Adam will be seen, and at times stumble. 13, 186. Let every Christian, especially a preacher, despair and despair that he will ever succeed in having saints in his church. 13, 188. One reads throughout the holy scriptures that it has been like this from the beginning, that no church has been so pure and holy, it has had some wicked ones among them. 12, 1236. Those are to be punished who want to pretend Christianity and the nature of the church as if it should and must exist everywhere without all evil.
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break and be lacking. 12, 484. Whoever wants to look at the church in such a way that something frail or even impure will still be healthy among the group that is called Christians, will be lacking in the church, yes, in Christ. 12, 908. St. Augustine had much to fight against the Donatists, who wanted to establish such a church, which would be completely holy, and therefore separated themselves from the Christian Church. 12, 1236. There were heretics before and there still are, who want to have such a church, in which there are no evil ones, but all are wise, pious, holy and pure. 12, 1235 f. Donatists, Novatians, Anabaptists and such like groups have gone about so that there would be no trouble in the church at all, but vain saints. 13, 185. Some people want to have a church or saints without sin, which is impossible to find, and conclude: Either they do not have the true word, or the outward word must be without use. 7, 188. foolish, hopeful, saintly clever people paint a church in their minds, which must have perfect, heavenly saints, which cannot be in this life. 11, 827. Many erroneous spirits and self-grown saints dream of such a church, in which there shall be nothing frail at all. 12, 484: When we visit the churches, we find so many infirmities everywhere that one would despair of the fruit of the word; but still the dove remains. 5, 1640. If you want to judge the church, you must not look at where there are no aergernisses, but where the word is pure, where the sacraments are administered properly. 5, 747 f. The holy Christian church from the beginning of the world and also to the end has bad boys with it and cannot get rid of them. 12, 1235. Where the gospel, baptism and sacrament are, there is Christ's church, and there are certainly living saints. 5, 1143. The church is holy and is called holy according to its firstfruits, not according to its tithes and fullness. 5, 387. The church is the one that has received the firstfruits of the Spirit, not the tithes, much less the fullness in this life. 5, 747. You will not find a church so pure that it teaches or believes and lives all in one accord, without all discord. 12, 813. Where God builds a fine pure church, the devil soon builds a chapel next to it; Judas remains among the apostles. 12, 1237. In the church there are always evil ones, that is, hypocrites, both in public office and in particular; they cannot all be recognized and separated, except from Christ, on the last day. 12, 1923. Jerome Schurf and the sages are annoyed by the shape of the church, which is subject to aberrations and sects.
22, 596. According to the outward appearance, neither the church nor the secular regime is completely pure, therefore one must tolerate infirmities. 5, 396: In judging the church, one must distinguish between this life and the life to come. 5, 397. The appearance of the church is that of a sinner, of a mourner, abandoned, dying and afflicted, because everything that Satan is and has, the church suffers. 5, 424. In the piece that is left, that is, with the flesh, the church surges to and fro in all evils, but in the heart Christ reigns, and in him she triumphs. 5, 424. The church is not perfect in holiness, without all aversions and blemishes, as the papists dream, who, when they look at their heap, must doubt whether it is a church. 5, 747. Because the Christian church must be holy and a ground of truth, the papists must confess that they are not, nor can be, such a holy church 2c. 17, 1342.
The Church cannot err. It is rightly said: The church cannot err, for God's word, which it teaches, cannot err. 17, 1344. In the church nothing but the certain, pure word of God must be preached; where this is missing, it is no longer the church, but the school of the devil. 17, 1344. God's mouth is the church's mouth. God cannot lie, so neither can the church. 17, 1343. The church should not and cannot teach lies and error, not even in some parts. If it teaches a lie, it is completely false. 17, 1343. The church knows well that it can err and err, and must correct such errors and errors according to the word of God, which alone cannot err. 5, 1093. No one likes to say that the church errs, and yet one must of necessity say that it errs when it teaches something without or even against God's word. 9, 98. These are shameful deceivers who rely on pope, emperor, concilia, fathers and say that the church cannot err; what the Christian church has set, that should be kept. 13, 1975 f. This does not follow: If God has let the most learned men err in a long series of centuries, he has let his church err. 18, 1736. After life, the holy church is not without sin, but the teaching need not be sin nor penal, and does not belong in the Lord's Prayer: Forgive us our trespasses. 17, 1343. It is true that the Church cannot err, but the disputation is which is the Church. 22, 600. It is true that the Christian church is holy and cannot err in faith, because it is one body and one spirit with Christ. 14, 318.
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The church preserves Christ's word and order. The church is not a mistress over the word of God, but has surrendered to the word of God, that she alone hears Christ and does the will of Him who sent Him. 8, 35. The church teaches us nothing except what it is commanded to teach by Christ, therefore the works commanded by the pope and his church are of no concern to us, for they are works of our own choosing. 1, 867. Wherever Christ, the blessed seed, reigns, there is the church, there are kings and nations born of the faith of Abraham. 1, 1102. Whoever may say that the church changes the words and order of Christ or does not keep them, blasphemes the holy church most shamefully. 16, 1672. If the church had the power to change and abrogate God's word, we would no longer have a certain word of God. 16, 1672 f. Also, no one should believe the church itself, where it does or speaks without and apart from Christ's word. 16, 1674. The church that enjoys divine prestige is only that which follows the voice and the word of the Lord; according to this rule, the pope must be tested. 4, 2113. The church of the New Testament has the honor that Christ is its head; the pope, whom the papists ungodly call the head of the church, is not. 4, 2124. If the Church teaches, baptizes, Christ teaches and baptizes. When the Church suffers, Christ suffers. 6, 523. The church at Jerusalem is the mother of all churches, since there the doctrine was first revealed and taught by Christ, the Son of God, Himself and the apostles. 22, 606 f. The church has no other doctrine than Christ's, nor any other obedience than Christ's. 12, 58. 12, 58. This alone is a gift of the church, that it has teachers who are instructed by the Spirit of God, who can teach about the will of God and the right salvation. 6, 1492 f. Outside the church there are also many excellent minds, but these see nothing except the light of reason; therefore they lack the right knowledge of God. 6, 1493. When people outside the church prove honorable in life and deeds, they hope to receive reward from God in the future life. 6, 1493. The church alone praises the name of God both by doing and by suffering, and does not look at merits, because it is already righteous beforehand. 6, 781. The downfall of the church and destruction of the secular government is found where godly preachers and capable rulers are taken away. 3, 679. The church shall not cease until the end of the world, therefore apostles, prophets, evangelists must remain, they are also called what they want, who drive God's word. 16, 2281. Everything that is in the
The church is done in speech and action, so that God may be praised in all things, and this through Jesus Christ. 9, 1264. Because the church is God's disciple, she becomes a master over the statutes and teachings of men, but not over God's word and God. 8, 35. The church is a disciple of Christ, his word or doctrine, therefore she becomes a master over everything. 8, 35. The church is a disciple of the Lord Christ, who sits at his feet and hears his word, from which she can judge everything, how one should wait for his calling 2c. 1, 863 f. The Christian church in the whole world should be equal and united on this point, that it holds and recognizes Christ alone as its light, and preaches of him alone. 7, 1600 We hold with the church that preaches to us Christ our Bridegroom, that he was born, crucified and died for us. 7, 1841. The Christian Church and the Holy Spirit remain alone with that which Christ said and commanded, and make the same good more, but do not do it differently. 11, 912. The church is the people who dwell under Christ and honor his word in truth, worship him and do according to his ordinance. 7, 1089. The Christian church has no power to establish any article of faith. 19, 958. The Christian church has no power to set any commandment of good works. 19, 958.
The church orders nothing without and against God's word. The church orders and sets nothing outside the word of God, and whoever does this is not a church, but with the name. 19, 1081. What is ordered without God's word is not ordered by the church, but by the synagogue of the devil under the title and name of the church. 19, 1082. Those who praise the prestige of the church over the word ascribe more to the produced church than to the testifying word. 22, 595. The word of God is incomparably over the church, over which the church has no power to create, order or do anything. 19, 108. The church is obedient to its Lord and serves him, raises nothing new. 3, 291 f. The church shall not sit on the throne with Moses and the monks, for that does not mean to sit in dominion over the devil and sin, but in the kingdom of the devil. 5, 429. The church should live in the spiritual promise, and sit on the throne as a mistress of life over death, sin and the devil, through Christ. 5, 429. One should not look for such a church, which rules bodily on earth with outward worldly power, like the
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Pabst thut. 5, 962. The church cannot enjoin marital life or vows even to itself, much less to others, since this is not within its power. 19, 959. A pastor or prelate has nothing to order, because he is not the church, unless his church gives its consent. 19, 959. The papists also have the One Form of the Sacrament, which they have left to the Church, not to teach and increase the faith, but as a work of obedience of the Church. 17, 1329. The other kingdoms are established and maintained by force, but to the kingdom of Christ, the church, people are not forced, but come of their own free will. 6, 32. Neither the popes nor the church can impose anything else, except as far as free love is allowed and the good deeds that one practices towards the other. 8, 1428. With so many decrees, laws, statutes, the church has been tormented to the utmost and more cruelly inflicted than it was by executioners in the time of the martyrs. 8, 1366 f. We are not the rulers of the world and domestic regiment, much less of the church, where everything is much greater and more difficult, but God. 4, 1937. The church cannot decide anything if it is not decided in the Scriptures. 18, 1678. Christ has decreed that the authority of the church should be a servitude, that through the keys the clergy should serve nothing to themselves, but to us. 10, 1239. The writers of the Sentences have ungodly taught that the church is above the gospel, since it can accept and approve the gospel as it pleases. 9, 86. The church is free and the mistress, and the bishops are not to be lords over the faith of the churches, nor are they to weigh them down or oppress them against their will. 16, 1014. From Augustine's words: I would not believe the Gospel if I were not moved by the Church's reputation, the papists conclude that their Church has the right to make laws. 19, 340. Augustine understands in the words: I did not believe the Gospel if I was not moved by the prestige of the Church, not the pope nor Rome, but the general Church. 18, 867. It is not rightly said that through the approval of the church the gospel is recognized, since Augustine says nothing about an approval 2c. 18, 868. As St. Augustine wants the saying to be understood: I did not believe the gospel, the church confirmed it before by its authority 2c. 22, 607. 22, 607. It is not God's word that the church says it, but that God's word is said, therefore the church. 19, 1081.
The church has the keys to heaven. God has made the Christian church so
The world should not and cannot come to forgiveness of sins except through our gospel, for it does not have the keys to heaven; the church alone has them. 13, 1181. He who is absolved by the church should be certain that he will also be absolved in heaven before God. 7, 928. Where the church is, namely the building on the rock, there are also the keys to the forgiveness of sins. 17, 1073. We know that the Christian church is in standing with God, that its binding is as much as if God Himself had spoken it in heaven. 7, 92V Keeping and forgiving sin is the work of the divine majesty alone, but he wants to practice and accomplish such his work through the church. 17, 1072 f. All poor consciences that are troubled by their sins should know that God in heaven, who sees everything, accepts his church's absolution of a poor sinner. 7, 928. With the keys we do not lock kings and lords out and into their worldly dominions, but only sinners out and into the kingdom of heaven, as the ancient church did. 17, 1324. How the church, the bride of Christ, speaks triumphantly to the heretics, to the pagans, to the Jews, to death, to sin 2c. 5, 422. The church reigns over death, sin, hell, the devil 2c.; this is what the papists sang in the churches of the holy virgin. 5, 421. The church, as the bride of Christ, is the mistress and queen of mercy, life and blessedness and of all things. 5, 421. The treasure of the forgiveness of sins is distributed by the Christian church, not only in the word through absolution and public preaching, but also through baptism and the Lord's Supper. 13, 1179. From the fact that the church is called the bride of Christ, it follows that it has all that is Christ's. 5, 421. 5, 421. Christ commanded the Church to forgive sins through Word, Baptism and Sacrament. 13, 1179. God binds himself to the judgment of the holy Christian church, if it uses it rightly, that the judgment of the church is then God's own judgment. 7, 926. The church, that is, all Christians, have the power and command that they should not let any sinner despair in sin, but comfort him and promise him forgiveness in the name of Jesus. 13, 1181. God has placed his power in the bosom of the Christian church; what it creates, he confirms. 3, 291 f. The church is an exceedingly powerful mistress and queen over death, sin, terror and everything that is of the devil, because it possesses everything in Christ. 5, 421. The church, which has the pure word, is
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mightier and more powerful than the devil, death and hell. 5, 247.
God sustains the Church. The empires of the whole world have been disturbed because they have offended the church, as the Babylonian, Assyrian, Greek, Roman empires 2c. 1, 747. 1, 747. God preserves the church against all heretics, against all the rages of the world, against the kingdom of the popes or the Antichrist, also the individual against the temptations of all sins. 4, 2013. God remains true and maintains and governs his church, but in such a way that the world neither sees nor understands. 1, 551 f. The world still endures for the sake of the church, otherwise heaven and earth would be consumed in fire in an instant. 2, 895. For the sake of the church, God also allows the ungodly to enjoy the common goods and gifts, and all that the world has, it has for the sake of the church. 2, 895. The church has been preserved in the world at all times by him who crushed the head of the serpent. 1, 710. God has in many ways done good to those who have done good either to the church or to the noble members of it. 1, 747. God comforts the church, that there shall be no lack of saints and daughters of the church, even from the mighty and rich of the world. 5, 461. The church is exposed to all misfortunes and tortures, the Christians are thrown into prison 2c.; yet they suffer all this with a happy conscience. 5, 466. The Christian church is always against the storming of the devil, preserved in terror and weakness by faith and calling upon the Savior of Christ, the Son of God. 12, 1208. Those who are called to the church enter the realm of everlasting grace, so that even if we sin and fall more often, we do not fall from grace. 6, 568. If the church on earth is to be and remain Christ's church, he must also provide for its body food and drink, clothing, space and place and other necessities. 11, 1382. That the devil hates the church, he does not only for the sake of the people, but much more out of hatred against God, whom the church praises. 4, 2022. The devil has done great harm through heresy and tyrants, but still the church has remained; but they have perished, died shamefully and are corrupt in body and soul. 13, 1177. God still wants to preserve his Christian church today, when emperors, popes, bishops, the most learned and powerful fall away from Christ. 13, 1819. The power of the empires of the world has not been so great that they could have suppressed the Church. 4, 2019. The Church will be unconquerable.
The Church is able to remain strong, even though her victory is hidden under incredible weakness. 4, 2012. The church is able to suffer only through the power of God, and yet it does not collapse, but remains, yes, under the cross it gathers strength and increases. 5, 115. The church will stand, however afflicted it may be, and however small it may be. 5, 115. If the church did not sustain the world with its prayers and teachings', everything would perish and fall to ruins in a moment. 2, 554. Because our Lord God's small group, the church, prays for the kings and lords, they enjoy such prayers as the unworthy, otherwise it would happen horribly. 5, 806. God has commanded the church to pray for the kings, so that they may have peace, discipline, good order and security to spread the word 2c. 1, 1409 f. Even today, the true church is a poor, small, miserable, despised little group, which has its comfort in God and his word. 13, 223. The pope and the Turks all have in mind to drown the little ship of the church; we must count this for the last raging and tearing of the old serpent, the devil 2c. 12, 1208. 12, 1208. Those who are not the church want to be; but those who are the right church are plagued and oppressed by the wrong one. 1, 984 f. The church is never without contestation: Muenzer renounced the word, then Carlstadt and the Sacramentarians made the church restless, then the Anabaptists rose up. 1, 1283. This is the ornament of the church, that it is weak, besieged and surrounded with all the attacks and rages of the devil, the world, the flesh, sin, death. 2c. 4, 2014. The world attacks the church with violence and wisdom, the devil with despair and doubt, the heretics with error in faith, but the consciences with sins. 4, 2013 The name church must now kill and plague many innocent Christians. 5, 862. It is God's work and power alone, where faith, the gospel and the right church remain in the world, and he gives his word into the mouth and the heart. 5, 1030.
The Church remains for and for. The Church must always remain and be, because Moses says that God is the dwelling place of men for and for. 5, 748. Adam and Eve were the first Church, born again through the Word and justified by faith in Christ. 5, 748. It is One Church that endures from the beginning of man's creation until the end of the world. 5, 746. All monarchies that have been in the world until now have perished, the Church alone endures and triumphs over all heresies, tyrannies, and the like.
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Nowadays Satan tries to suppress the church through the sects and heretics, but they perish and the word of the Lord remains forever. 6, 424. The Roman Empire wanted to suppress the Church in the beginning, but it has been suppressed itself. This is exactly what Satan tried to do through the pope, but the pope fell. 6, 424. The same doctrine has been presented to the church in word at all times, but the New Testament brings these very things closer to the eyes 2c. 6, 1234. The church of the Old Testament knew God rightly, because it had the word, the promise of Christ. 6, 1645. At all times, even in the old covenant, the true church has had the same faith and the same doctrine. 6, 1556. Those who keep the word, like Noah with his own, are the church, although they are very few in number and only eight souls. 1, 554. God would rather raise up wood and stones before he would allow that there should be no right knowledge of God and therefore no church in the world. 1, 1103. We have the promise of the church that it shall remain until the end of the world. 4, 2133. Adam will have begotten many other children before Abel was killed. Cain complains that he will be expelled from the community and the church. 14, 497. Soon in the beginning there were two churches, one of Satan and the children of the flesh, the other of the children of God. 1, 380. Cain's church was spiritually hostile to Adam's church. 1, 380. Around the year 60 of the world, Abel is murdered and the church of Cain, the church of the devil, gains the upper hand in this world. But the church of God lives. 14, 496. In the world there should always be a holy Christian church, that is, a small group of people who unitedly cling to the Lord Christ and publicly confess His word. 5, 985. This is a necessary consolation for Christians, that the Christian church remains in the world in the midst of all unbelievers 2c. 8, 455 f. It always happens that the consolation follows the misfortune, and the church, no matter how much it may be oppressed, nevertheless remains and finally triumphs. 4, 2011 Christ's kingdom or church has existed and remained for and for, until from us, whether it has been a small and weak house stone against the world's multitude and power. 2c. 9, 1794. After the pope, cardinals, bishops, abbots, monks and the great doctors have been rejected, the church remains with the poor and despised little group of the faithful. 1, 1102. In how many ways the Lutheran church has been stormed with violence and cunning in the last twelve years (1517 to 1529). 6, 422. We must continue to pray as long as possible.
We must have patience until the judgment comes, in which God will make it clear that we are his church and the papists are the church of the devil. 1, 554. The church has always been a refuge for the wretched and the poor. 1, 1135. Just as the amaranthus, the thousand-flower, does not wither or wither, so the church can never be destroyed or eradicated. 22, 606. The flower amaranthus or centaury, which becomes pretty again when sprinkled with water, is an image of the church. 22, 605. The enemies of the church have perished and will perish, but the church will be preserved. 14, 1096. The great, mighty empires and kingdoms of Babylon, Assyria, Greece and Rome have stormed and raged against the church and yet the church has remained 2c. 12, 1208. The true church has never perished, but the several and larger part, which have rejected Christ and raised their own deeds for it. 8, 616. We must say this ourselves, that the Holy Spirit is with the church, and that it certainly is and remains on earth, but not with the false church of the pope. 8, 406. The church is called the holy Christian people, not only in the time of the apostles, but until the end of the world. 16, 2270.
The right old church and the wrong new church. He who believes and holds the same with the old church is of the old church. 17, 1324. We have remained with the right old church, yes, we are the right old church; the papists have apostatized from us, that is, from the right old church. 17, 1322. The papists cannot with truth reproach or heresy us another or new church, because we are children of the old baptism, as well as the apostles themselves. 17, 1323. We receive the same sacrament with the old and all of Christendom, and have not made anything new in it, therefore we are one church with them. 17, 1323. We have the same key and custom with the old church to bind and loose the sins that are done against God's commandment; therefore we are the old church. 17, 1323 f. The papists blaspheme Christ Himself, the apostles and all of Christendom when they call us new men and heretics, for we alone have the old things of the old church. 17, 1324. We have the preaching ministry and God's word pure and abundant, we hold and remain with the old word of God, therefore we are one church with the old church. 17, 1324. We teach and hold with the old church that one should honor the worldly rulers and not curse them, nor force them to kiss the feet of the pope. 17, 1325. It is a miracle that the papists are so insolent against us.
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lie and condemn, as those who have made a new church, since they may not find anything new in us. 17, 1326. We have the apostles' symbol, the old faith of the old church, hold, believe, sing and confess all things alike with it, and do and add nothing new within it. 17, 1324. It is a miracle that the true church persists, although Satan, the world, false brothers and our own flesh rage against it. 4, 1856. The church has the Holy Spirit, sent by the Father in Christ's name, who teaches it nothing but what he has said, and by that I shall know it. 8, 462. The Holy Spirit's only office is to preach about Christ and to glorify him; then one can separate the right Christians or church from the wrong ones. 8, 407 f. The church and the bishops are the true church and Peter's true successors, who have the faith and the confession of Christ. 7, 284 The true church knows of no other Lord and Master but Christ alone. 7, 856. Where the cornerstone, the rock is preached, there is the right building, the right church, the right episcopal office and right bishops. 7, 1109. In the true church there is unity in faith, in word, in doctrine, in opinion, however different the gifts may be. 5, 465. The description of the true church must not be taken from the decrees of the popes, but from the Gospel. 4, 2110. We have the word pure, the baptism pure, the sacrament pure, the keys pure and everything that belongs to the right church, we have pure and holy, without human addition. 17, 1350. Because we have the testimony and judgment of the papists, they cannot call us heretics or apostates, but must justify us as the right church 2c. 17, 1351. Only from obedience and disobedience to Christ can one tell the difference between the right church of Christ and the church of the devil. 19, 1294. The right church of God does not compel from God or His word, but compels and holds the people to God's command and command. 19, 1398. In the church one should speak nothing but the word of the rich landlord, otherwise it is not the true church. Therefore it should be called: God speaks. 12, 1413. Where the true church is and remains, there is and remains also the church's office, sacrament and key, and everything given to it by Christ. 11, 1017. Luther confesses that the church in which the papists sit comes from the old church, as well as us, but it does not remain so. 17, 1334 f. The papists have testified by their own word that their church is an idolatrous house, which, with false, fraudulent indulgences, is given to the
I have served and still serve the devil and not God. 17, 1349. It is still enough for the papists today to say these words: I do it in the opinion of the church; then it is all done rightly and Christianly. 2c. 19, 1245. Church opinion is what it holds out to us from God's Word; we are to follow it. 19, 1246. Human conceit, invented from the Scriptures, adorned with the name of the church, is called the opinion of the church. 19, 1245. In the opinion of the church, also the corner masses have arisen, held, sold for money and shared, as man's work and sacrifice. 19, 1247 f. In the opinion of the church, the pilgrimages, the purgatory, the holy services, the monasteries and similar infernal murder pits arose and were endowed with indulgences. 19, 1247. Those who cry out that the church believes many articles that are not found in the Scriptures, follow their madness and invent a completely different church, Satan's school 2c. 18, 2011 Luther is not of the strange faith that he could call the church of Christ to the ungodly mob and the church of the devil, which adorn themselves with the name of Christ. 19, 1294. The papists are unable to produce an example that the church has ever changed God's order and foundation. 19, 1403. It is nothing that the papists praise the word "church", because the deed and doctrine convince them that they are the worst enemies of the church. 19, 1410. The papists only always cry: church, church! and also call the church godless men, who make godless statutes over and against the Scriptures, and that by divine power. 18, 2010. We have taken the two names away from the church robbers again, that they are not church nor priests, more like other Christians. 18, 1363. The papists have so far deceived the world with many impudent lies, and have forced the two words, "church" and "rock" to serve only their will of courage. 18, 1457. The papists impudently pretend that the church, through the inspiration of the Holy Spirit, has established and ordered many things that must be kept. 11, 912. The papists have usurped the word church alone, so that we have to accept everything they have set for articles of faith, even though it was contrary to God's word. 9, 1184. The papists have called the church what the pope and the pointy hats decide; but Scripture reverses it. 9, 1023. We have never yet been able to obtain from the papists that they wanted to prove why they were the right church after all, but they say: Let the church be heard. 17, 1322. It is true what the papists say: It is impossible for God to leave His church,
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but we deny that they are the true church 2c. 22, 946. 22, 946. The papists would have to take the name of the church, since they are the real enemies of the church, partly epicureans, partly idolatrous hypocrites. 22, 989. The papists alone want to be the church without the word of God and against the word of God. 22, 1366. If the papists were the true church, they would say: I hold to my dear Lord Christ's word, there I stay. 8, 464. As high as the papists boast of the church and the Holy Spirit's name, it is a lie and from the devil, because they teach differently from Christ and show other ways to heaven. 8, 409. We know of no other church than the one that hears the voice of Christ and is baptized; of the church that is called putting on caps and going on pilgrimages, we know nothing. 7, 2129. Fifteen years ago many were of the opinion that everyone would be saved in his faith. This means that one wants to make One Church out of all the enemies of Christ. 2, 1830. The dispute between us and the papists is that we do not want to recognize the pope and his cardinals for the church; we do not want to admit the enemy next to the house father. 2, 431. Those who, besides the word and baptism, have the church trappings of human statutes are not the church. 2, 431. All new pieces in the new church of the pope are all without God's word, that is, without way, truth and life, solely from human devotion and discretion. 17, 1342. The papists are the new, false church, which is always apostate from the old right church. 17, 1327. If a piece of the papists is from the new church, it is that they do not fast and live in fasting, even on fast days. 17, 1326. No one can say how many ways the new church of the papists have invented to forgive sin for money or their own merits. 17, 1328. The new, false church of the papists has the whole sacrament not for the remembrance of Christ, but as a priestly sacrifice and the own merit of a bad boy to sell to the others. 17, 1329. In their new church, the papists again create sin and murder, where otherwise there are none, by capturing and binding, frightening and killing the consciences with innumerable laws 2c. 17, 1330. The new church of the papists has made this innovation, that it condemns, blasphemes and condemns the married state as unclean and unfit for God's service. 17, 1332. The false church is always a persecutor of the true church, not only by false teaching, but also by strangulation, violence and tyranny. 1, 690. When the false and bloody church
When the false church comes upon one who is of the true church, it is not content to shed his blood, but also blasphemes and curses him. 1, 318. The false church has only the appearance, but nevertheless has the Christian offices. 8, 99. 8, 99. The false church does nothing according to God's word, rejects the cornerstone of Christ, persecutes his teachings as the Roman court. 7, 1111. The false church pretends to be godly only to enjoy the pleasures and honor of this world; but the true church seeks eternal life through patience and faith. 2, 121. The false church blasphemes and persecutes the word; but the true church keeps the confession of right doctrine and suffers persecution with patience. 1, 1406. With the words: "Tell it to the church" Christ has closed the hands of the tyrant the pope and wants the church, that is, the Christian assembly, to be judge itself. 16, 2029. Christ speaks Matth. 18, 17. f. in the majority, not to Peter, not to the apostles, but to the church. 18, 734. We confess that there is a church among the papists, for they have baptism, absolution, the text of the Gospel and many godly people; but that the pope is the church 2c., we will not admit to them. 2, 430. The pope and his followers are not the church. Those who have the pure word and baptism in the papacy belong to us and to the true church. 2, 431. God still had his church under the papacy, the sacraments, the bible, the power of the keys; but the pope has used everything against the church. 22, 579. God, by his miraculous power, still preserves in the church of the pope, among so many abominations, the young children through baptism and some old people through faith in Christ 2c. 17, 1337. A child who is baptized correctly lives and dies until the seventh or eighth year, before he understands the church of the pope, is certainly saved and will be saved. 17, 1335.
The Pabst's Church is not the Holy Catholic Church. The universal and catholic church has been long before the Roman one. 18, 734. The whole world professes to believe that a holy catholic church is nothing other than the congregation of the saints. 18, 733. That the Lord says: "The gates of hell shall not prevail against it the church" is spoken of all of Christendom and not of the Roman papal see. 17, 1083. It is called a single, holy, catholic, or Christian church, that there is one pure and truthful doctrine of the Gospel and outward confession of it in all places of the world. 12, 899, The pope speaks,
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He is the Christian church; we say no to this, whether there are some among the papacy who belong to the Christian church. 8, 99. We should not ask that the pope boasts that he is the church, and insists on the succession of the apostles, on his majesty and majesty, but should look at the word. 1, 555. There is in truth only one general church on earth, but the Lionish heretics and idolaters with their abominable idol, the pope, do not belong to it. 19, 1813. The saying: "You are Peter" 2c. belongs far away from the papacy and its visible church, even pushes it to the ground and makes a synagogue of Satan out of it. 18, 1445. Catharinus misuses the word church in an unchristian way, since he boasts that everything that happens through the pope and the papists happens through the church. 18, 1451. In his spiritual rights, the pope uses the word "church" for himself and his followers, so that what they shred and do is said to be done by the church. 18, 1510. The pope distinguishes a threefold church; essentially it is the body of the church itself; representatively it is the collegium of cardinals; according to the exercising power it is the pope himself. 22, 1403. The distinction of the Church into essential, representative and virtual are nothing. They are dreams of the Prierias, without Scripture. 18, 361. The pope has made a threefold church: the essential, the assembly of the faithful, the representative, the College of Cardinals, the exercising, the pope's decree. 22, 899 f. Of the church, some have invented that it is a church according to its power, others that it is a church according to its representation, others have brought up still others. 4, 967. The papal church is founded on devilish lies, which no one knows, nor notices their harm, until they bring all the world into the eternal hellish fire. 16, 2080. The Pabst's church is a false church of lies, floating in doubt and unbelief, without God's word. 19, 927. The pope and his church are based on our work and merit; there are books, bulls, seals, letters, monasteries to prove it to the whole world. 17, 1341. The pieces that have been in use and custom in the glittering church of the pope. 16, 987 ff. The not only ridiculous but also blasphemous customs in Pabst's church are enumerated. 21a, 1437 ff. The triple crown, the keys in the coat of arms, the name Pabst does not make the church, but the confession of Christ and the faith in him. 13, 1176. The papists answer the question: What do you call the Christian church? The pope, his bishops and cardinals, and
Points to the pointed hats and plates. 7, 865. In the papacy, people have thought that the church would be nothing but a bunch of popes, cardinals, bishops 2c. 2, 1345. To conscientious shysters and everywhere yes-saying theologians we owe this mind that church is taken for the pabst's clerk and penitent or magistrate of the palace. 18, 865. The church is not abandoned by the spirit of Christ; but by church is not understood the pope, nor the cardinals, nor even a council. 18, 861. Articles that must be believed in the pope's church: that the pope is emperor, lord over the whole world, lord over purgatory, lord over paradise 2c. 19, 1370. Where the gospel does not go, there is no church, and the papacy is as useful to the church as the fifth wheel on the wagon, yes, quite harmful. 15, 1542. The pope and his crowd, who have the name as if they were the church, know nothing of God, of Christ and his word. They know nothing about God, Christ and His Word, but take care of temporal things. 13, 223. Since the gospel takes away the appearance of the pope's church and shows that it is without fruit, no one wants to remember the pope or the bishops anymore. 2c. 4, 2029. The pope and the bishops have the office, and yet find neither church nor Christians. 13, 223. If the building of the church on the rock is nothing else than being subject to the pope, it follows that the church may be built without faith and exist without the gospel and without all sacraments. 15, 1538. It is the greatest wickedness and impiety to say that the church of God is built on the pope, who is the most impious man and a Satan. 7, 288. Pabst's church did not transfer Eve, who was full of faith and love, among the saints, because she preferred to follow the Cainites rather than the Holy Church. 1, 397.
The Roman church of the pope is a boys' school and the church of the devil. The Roman church of the pope, the cardinals, and also the bishop of Mainz is a school of boys, for they do not accept Christ. 7, 873. The papal church is stubbornly disobedient to God, freely perverts His words, and in addition wants to be right, as do no other sects or heretics. 19, 1294 f. Because the papal church does not only resist the command of Christ, but also forces it against it, it is certain that it is Satan's school. 2c. 19, 1399. Because the papal church condemns as heretics all those who keep and follow the command of Christ their Lord, it must be the abomination of the anti-Christ. 19, 1399. Let no one think it a disagreement that in the papal church so
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There are many sects, cults, and biting parties of monks, priests, and nuns, since none lives like the other. 2c. 19, 1385. In no place in the world are there so many sects, schisms and errors as in the papal church, because the papacy builds the church on one place and person. 18, 1350. The spirituality and holiness of the papist church is in food and drink, in clothes and shoes, in plates and hair, in place and space, in day and hour. 18, 1350. The papist church is not the kingdom of heaven, for it seeks to have only gold, silver, kingdoms and the crowns of the world. 2, 437. In the papal church it is right to be double-minded, no and yes to be one thing, lies and truth to be conventions, for they are above God's word. 19, 1380. The Roman church is the last wrath of God, which boasts and boasts with vanity, and weighs down and troubles many consciences with lies. 22, 607. Since the papal church teaches against the confession of Peter and persecutes it, it is clear that it is not Christ's nor Peter's church, but a school of the devil. 7, 285. In the papal church they do only the outward works which the saints have done, but God, who has made the promises, and the faith they have forsaken. 2, 1826. Of the papist church's power we have great testimony in Scripture, especially in the New Testament. 18, 1469 f. One must detest the Roman godlessness, which dreams its lies about the church. 4, 967. In the papist church there is not one and the same doctrine, faith, religion, worship and attitude, but everything is quite different. 9, 709. The church is not built on the authority of the Roman church, as some decrees interpret it, but on the faith that Peter confessed in the person of the whole church. 18, 734. The Roman church is and should be a piece or member of the holy Christian church, not its head, which belongs to Christ alone, the cornerstone. 17, 1067 f. The Roman Church has never been over the churches of Greece, Africa and Asia, nor has it confirmed their bishops. 18, 795. By the word Roman church you must understand, when the popes use it, not the right Roman church, but the Pabst's boys' school 2c. 17, 1052 f. The Roman church is not above the whole general church, but the whole church, and a conciliar representing the same, is above the Roman. 18, 824. The German princes recognized that there was a difference between an envoy of the Roman court and an envoy of the Roman church, and refused the money demands. 8, 1360.
As long as you do not show us a holy pope, you have shown us neither rock nor church, but a basic soup of sin and synagogue of Satan. 18, 1444. The church, the rock that the gates of hell may not overpower, which is without sin, is not Rome, which is a basic soup of all vices. 18, 1444. This is not a church that is full of indulgences, that is, full of devil's lies, idolatry, simony, thievery, soul murder. 17, 1363. The crowd that does not speak Christ's word and command, but teaches otherwise, is not of the Holy Spirit nor Christ's church, but of the wicked devil's pack. 11, 912. As the Romans built a pantheon in Rome, so the papists have built a pantheon in their church through the service of the saints, which is the church of all devils. 17, 1332. The papists have made the church full of human doctrine and lies, and thus built a new church for the devil. 17, 1330 f. The church does not have to be tainted and mixed with any doctrine of the devil. The papist doctrines of men, however, are ungodly and contrary to the Word of God. 2, 431. The Pabst's church is the devil's church, which imposes vain novelty, changes God's word about it, blasphemes, persecutes and murders 2c. 16, 973. the Pabst's church, which boasts of the church and the Holy Spirit, has vain lying, false preaching and spirit, and is the devil's church and vessel, which covers itself with Christ's name. 8, 408. the church is the devil's church, which leads us away from Christ to something else, as the Pabst and his crowd do. 7, 857. The church that accepts the pope and considers him its bridegroom is the church of the devil. 7, 2054. Because the church of the pope persecutes the word of Christ, it is not the church of God, but of Satan. 5, 435. From God's word, which is the touchstone, you can prove that the papacy is not the church of Christ, but of Satan's mob, because it is so full of public idolatry and lies. 2c. 12, 972. What the papists cannot prove to be the church, and that alone is the school of the devil, they hold up to us under the name of the church. 18, 1451. The pope's church is full of lies, devils, idolatry, hell, murder and all kinds of misfortune. 17, 1334. The church of the pope is full of indulgences, own merit, brotherhoods, saint service, monasticism, masses 2c. as worship, so that all devils church. 17, 1342.
How the church was painted. How the holy Christian church was painted in the papacy as a ship, in which only the pope with the cardinals and bishops went to heaven. 19, 1837. The Pope with his own has the name and painting of the
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Church alone from himself and on his shameful, cursed houses drawn. 16, 2271. How the painters paint the church and how it should be painted. 4, 2014 f. The papists have taught as if the holy church were nothing but the heap of the shorn. This proves the ship in which only monks and nuns sat 2c. 22, 990. David paints the church as an innocent, simple little lamb, which neither wants nor is able to do evil to anyone, always ready to do good and to take evil for it. 5, 286. In the papacy, the church was portrayed to the people as a great ship in the wide sea, in which all the holy monks were together with the super-holy popes, cardinals, bishops 2c. 12, 905. The papists have added a new article to the faith: We clergy are the Christian Church, and paint ourselves as sailing in a ship, the other Christians as swimming in the sea 2c. 14, 316. 14, 316. If you want to paint the Christian church correctly, paint it so that it lies on Christ's shoulder and Christ must carry it. 13, 2607. Luther's Theses on the Violence of the Christian Church. 19, 958 ff.
Church Offices. Church offices are only for service, not for glory and worldly splendor. 13, 1237. Those who are in church offices are not to be attacked with force nor with the sword, but with the word: threaten with the law and exclude from the church by banishment. 13, 1238 f.
Church servants. The ecclesiastics are required by God's commandment to serve the glory of God and the salvation of men; but the congregations have the commandment that they should feed the ecclesiastics. 14, 1048. If sin, death, the law press you to the utmost, then go without delay to a church servant 2c., and ask him for absolution and comfort. 6, 145. The church servants need daily sustenance, food and drink, but these gifts are not payment. For who could pay for an absolution? 1, 1624. The church will have a certain danger from the meagerness it shows towards the church servants, since there will be a lack of skillful people. 14, 1050. When the church servants complain about their need and poverty, they are reproached: 2, 632. The officials and tax collectors also steal in this country what the prince has given with his lenient hand to maintain the ecclesiastics. 2, 633] The ecclesiastics cannot obtain their salary without great effort and work from those who are appointed to do so. 2, 634. From time to time, God will give some pious, godly tax official or magistrate to give the church servants something.
We do good, otherwise all others envy and resist us. 2, 634: What is done for church servants and schools, even though it is very little, is considered great and high. 22, 229: As Christ, the apostles and the first church kept it, when they ordered church servants. 13, 1026. Nothing more is required of a church servant, bishop, pastor, chaplain 2c. than that he be of rude life, have a good understanding of Christian doctrine and be able to speak it clearly. 13, 1028. Because the bishops, according to their office, do not want to give us righteous church servants, we must order and give ourselves church servants. 13, 1029. The church servants should not sacrifice Christ, but catch people from the devil's kingdom into God's kingdom and to eternal life. 13, 1029.
Church festivals. In the church, this evening belongs to the following day, and the church festivals begin before the day arrives. 13, 508 f.
Church buildings. Our blind leaders preach that churches and temples should be built here and there in honor of the dear saints, when none of this is ordered by God. 9, 1222. There is no other reason to build churches than that Christians may come together, pray, hear sermons and receive the sacrament. 12, 180. The pope teaches that by building and consecrating churches one becomes pious and righteous, and that this is the right service of God and God's glory. 18, 1548. Churches are holy because God's word is preached and the sacraments are administered in them. 3, 728. It has been forgiven that people thought that by building churches, beautifully decorating them and making large endowments, God would be served. 13, 1277. Large churches are not suitable buildings to understand the sermons. Fine moderate churches with low vaults are the best for the preachers and for the listeners. 22, 1698 St. Peter's Cathedral in Rome, the churches in Ulm and Cologne are very large and unsuitable for the preaching of the Word of God. 22, 1698. The church at Wittenberg, Kemberg and others, where the word of God is, is an ivory palace in the eyes of God. 5, 414. The preciousness of a church is not estimated according to the outward appearance or the judgment of reason, 2c. but according to the word of God. 5, 414. The Pabst's churches are called God's houses only because of the work and service we have done. 3, 444. Not stones nor a magnificent building, nor gold and silver adorn a church or make it holy, but God's word and the pure doctrine or sermon. 1, 839. There shall be a church of God...
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It is called a house, which men build and not God, but because it is sanctified to God, it must be called a house of God. 7, 2211.
Church customs. In church customs, one church follows another voluntarily, or each is left with its customs. 18, 1985.
Hymnody. St. Ambrose made many beautiful hymns; they are called such because the church accepted them and uses them as if they were its own hymns. 3, 1889. In the papacy, the hymns are very lovely, but the words are generally not only uncomfortable, but also ungodly and contrary to Scripture. 1, 626.
Church History. Eusebius, bishop of Caesarea, complains in the preface to his Ecclesiastical History that he hardly had a star here and there to follow in writing such a great work. 14, 370.
Church goods. The church goods are to be used for God's service and honor, because this was the will and opinion of the founders 2c. 16, 1831. The church goods are donated to a certain place and may not be taken to another place; that would be theft and robbery. 16, 1831. Godless authorities in the cities and the nobles in the countryside rob the church goods, from which the ministers of the Gospel should live. 9, 746. The kings and princes have their eyes on the church goods, and everyone will try to seize the bishoprics and the best monasteries. 22, 1384 The pope had promised the emperor and the duke of Ferrara that they could divide the church goods to pay for the costs of the war against the Lutherans. 22, 1784.
Teachers of the Church. The older church teachers, Augustine, Tertullian, Irenaeus and the like, are often not understood, even when they say the most well-known things, because they speak somewhat clumsily. 4, 1744. Among the church teachers, there are almost no writers who have treated the sacred Scriptures in a more tasteless and unrhymed manner than Origen and Jerome. 18, 1824.
Church songs. Luther expects German poems Kirchenlieder from Spalatin; Justus Jonas had written one, which he sends to Spalatin. 15, 2622 f. Luther asks Spalatin to transcribe some psalm into a German hymn, and wants to use Johann von Dolzig for such work. 21a, 582 f.
Church Order. Luther advises Landgrave Philip not to let the church order go out to print too soon. 21a, 914 f. Luther resisted M. Nic. Hausmann the publication of the Dessau Church Order through printing. 21b, 1894.
Canon Law. The papal canon law, the so-called Corpus juris canonici, is described. 4, 627.
Church regiment. Church government is such a government, where one has only the word and rules with it, neither using force nor laying hands, nor seeking some power or sovereignty before others. 13, 1239.
Church Fathers. About difficult passages in the prophets and in Paul, the church fathers are completely silent, or say inconsistent things and obscure the passages. 6, 140. The church fathers, who thought that monasticism was something, built straw and stubble on the faith with it. 3, 489.
Church visitation. Luther applies to the Elector for a church visitation, and pleads with Carlstadt to allow him to live in Kemberg. 21a, 894 ff. Luther sends the order of the church visitation to Spalatin. 21a, 1011.
Church discipline case. Luther advises Michael Stiefel in a church discipline case because of irreconcilability. 21a, 1404. Luther gives counsel to Lauterbach regarding a church discipline case. 21b, 2459.
Churchyards. Luther lets the doctors of medicine judge whether it is dangerous to have churchyards in the middle of cities. 10, 2026. As we have a churchyard here in Wittenberg, not only necessity, but also devotion and respectability should drive us to make a burial place outside the city. 10, 2027. A churchyard should be prepared in such a way that it attracts those to devotion who want to go there. 10, 2028. Among Christians, the churchyard should be a sleeping bed, and the dead should be brought to earth and buried honestly. 7, 1202.
Kirchmeß. It is certain that the Kirchmetz-Gepränge does not rhyme at all with Christo. 11, 2419.
Church consecration. It is a purely human act that the papists have caused such a great pomp and worship with the consecration of the church, because they have no command from God. 13, 1288 Because at the church consecration, when the people are full, it becomes a fight and a fight, so it has become a proverb: The peasants should be left alone at their church feast. 13, 1288 The authorities should officially abolish the church festival for the sake of gluttony and disorderly living and punish it severely. 13, 1288 It has been said of church consecrations in the past that they are held so that friends may recognize and love each other; thus, among the enthusiasts, the Lord's Supper has also become a church consecration. 20, 883. If we receive that the words of God are true
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and Christ's body and blood are in it, the enthusiasts should leave us the Lord's Supper something more than a church consecration. 20, 884.
Church consecration. The fruit of the papist church consecration is that especially the peasants in the countryside fill all the taverns, everyone revels and drinks 2c. 13, 1288.
Church Consecration Day. The gospel of the church consecration day indicates that the temple should be sanctified to God, not the temple of stone or wood, but the one who is a son of Abraham in faith. 11, 2424. The papists have made of the church consecration day a loud monkey play and outward splendor, which is of little use to anyone. . 11, 2425. That one should hear God's word, come together, pray with one another and keep the Lord's Supper on the day of the consecration, that is to remain right. 13, 1288.
Complaint. St. Paul teaches Christians that they should conduct themselves in such a way against the authorities and everyone that no one has a complaint or claim against them. 12, 362.
lament. It is not possible for a man to complain about sin if he did not live in righteousness. 4, 1682 f.
clear. Where one has such words, which have certain interpretation, which is known to everyone, and no other interpretation is proven, these are called clear, dry, bright words and text. 20, 1004.
Clarity. That what is said is grasped by the believer and despised by the unbeliever is not due to darkness or clarity in words, but to the hearts that hear it. 20, 1005. In that life we will have some difference or clarity: Peter and Paul of an apostle; this one of a martyr, that one of a pious bishop or preacher 2c. 8, 1238. When the conscience feels the clarity of Moses, that it fidgets and trembles before God's wrath, then it is time for Christ's clarity to shine into the heart with its sweet, comforting light. 12, 857.
Dress. The wedding garment is the faith by which we put on the righteousness of Christ, which is valid before God. 12, 1925. The wedding garment is the new adornment, so that we please God, which is faith in Christ and right good works. 11, 1761. Adam had to have clothes after the fall because of the shame. 3, 53. Adam and Eve were clothed by God Himself so that they would have a memorial of their miserable fall. 1, 270 f. In the Orient, white garments made of fine linen or silk were the most beautiful and honored costume, whereas in the West, purple garments were the most beautiful and honored. 2, 1037. The type of clothing that has recently become popular in the West.
The clothes that have come into use, which are so shamefully chopped or cut, are not worthy to be called clothes. 2, 1039.
Clothing. Adam's daily costume and clothing was his coat, which he should remember, what a blessedness he would have lost. 1, 272. Fair, honest clothing is praised, especially in high persons, and the splendor in the clothing annoys pious people. 1, 272. By the inordinate splendor of our clothing, we testify to ourselves that we have forgotten the evil of which we have become free and also the good that we have received. 1, 272. The world has also become mad and foolish in its clothing, the sign of misery and wretchedness. 1, 271. It would be highly necessary a general commandment and approval of the German nation against the exuberant abundance and costliness of clothing. 2c. 10, 346.
Pusillanimity. The holy fathers have said that their pusillanimity is indeed from God, but through the devil and through men who arouse it by words and thoughts. 4, 736 f.
Kling, Conrad. God lets the people of Erfurt still dispute with the preacher of darkness, Doctor Conrad Kling, zun Barfüssern, because they despise the gospel with his servants. 10, 1527.
Kling, Melchior. Luther asks the Elector to allow D. Melchior Kling to travel with the Margrave of Brandenburg to the Imperial Diet in Regensburg. 17, 561.
Monasteries. Not only Christ, but also God the Father does not approve of monasteries with their vows. 4, 1593. Monasteries and collegiate churches are not God's houses, because everything is arranged in such a way that there is no God's word in it. 3, 444. To serve God is to serve one's neighbor, as Christ did and the apostles, and not to hide in a monastery for eternity. 19, 1693. He who enters a monastery is an idolater, because he binds himself to a way that God has not commanded. 3, 492. This must be held very purely, that God is not in the monasteries, not in the places of pilgrimage, not even in heaven, but only in Christ JEsu. 4, 2003 The church of God is corrupted by the customs, orders and ceremonies of the monasteries and convents, which have been understood in a wrong sense. 4, 919. In the monasteries pride, hatred, idleness, lechery 2c. were considered the least sins, but if someone went out of the cell without Schepler 2c. that could not be forgiven. 6, 371 f. The holy fathers in the monasteries and the highly respectable gentlemen doctors on the high schools become almost executioners' slaves of the pious. 6, 770. See right into a monastery, there.
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you will find a stinking spice garden, and then ask whether God has commanded it. 7, 1206. stables are unclean and foul, but against monasteries they are to be counted beautiful and pure, because in the monasteries they have led such a life that it is not good to speak of them. 10, 591. Almost everywhere the monasteries can boast of the name of the order of the "brothers of ignorance", because they say: Even if you do not understand the words of Scripture and prayer, the Holy Spirit understands them. 22, 956. Where the best lard pit is, there are pens, monasteries. 6, 1004. where the richest fields are, there are the richest monasteries and convents of the butchers. 6, 1283: A monastery paid each of the nobility, one to help the other, thirty guilders a year, and a rich farmer, a horseman, who had to harness horses, four guilders. 22, 954 In Lombardy there is a very rich monastery of St. Benedict, which has an annual income of 36,000 ducats. Luther was in it and was kept honest. 22, 965 f. In the papacy, parents were blessed who gave one or more children to monasteries, so that they would become monks or nuns, since they could serve God day and night. 22, 243. Now that the blessed light of the Holy Gospel shines, we put in an hour better and do more good than we did before in the monasteries all our lives. 1, 1263. The monasteries and convents do nothing else but take money and deal with godliness. 2, 107. In the monasteries, a distinction was made between priests and conventuals, and the latter were assigned the real life, the latter the contemplative life. 2, 559. We have seen that in many monasteries people went through their whole life in melancholy and despair, and finally died of sorrow and fear. 1, 219. Those who have lived in monasteries and in the right Babylonian captivity must, after they have come to Christ, occupy themselves with Christ alone. 5, 437.' In the monasteries, especially nunneries, God's word does not go, but they blaspheme and are busy with man's laws and works. 19, 1670. With the building of innumerable monasteries and churches one has wanted to buy and sell the kingdom of heaven. 2, 108. From Is. 53, 6. we could say that all monasteries, all churches, all services are errors, because they tried to become righteous through these works. 6, 628. When one ran away to the monastery, they called it "going out of the world," as if they had overcome the world, hope, envy, hatred, lust, 2c., even death, and were sitting in heaven. 13, 2417. 13, 2417. By running away to the monastery, one despises Christ's flesh.
and blood completely and beats Christ into the entrenchment, throws him back with his good deeds as if he counted for nothing. 7, 2352. The great constraint with the rules in the monasteries is not to be praised, since the monks forbid all monastery people without distinction to eat meat, to bathe, to wear linen clothes 2c. 2, 1878. In all monasteries one must keep the same habit and order in eating, drinking 2c. without any concern whether one can be healthy at the same time. 1, 845. The jurists and the monks still do not cease to use all diligence that the terrible abomination in the monasteries is again erected 2c. 2, 1075. The whole world has been frightfully deceived by the papists, canonists and sophists, who have bound the invocation and other divine services to the monasteries alone. 2, 1075. More than half of the world's goods have come to the monasteries and convents, all because the priests and monks had superfluous good works that they sold. 7, 1059. Those who enter the monasteries with the intention of becoming righteous by keeping the rule of the order, go into the dens of robbers of those who crucify Christ again. 9, 269. The monasteries are the strongholds of the Antichrist. 9, 1436. If I believe that Christ came to save me from sins, what have I to do in monasteries? Why do I call on the saints? 9, 1476. The devil set up monasteries, schools and estates, so that it was not possible for a boy to escape from him without a special miracle of God. 10, 461. A monastery is a hell in which the devil is abbot and prior, the monks and nuns the damned souls. 19, 1851. The names of the prelatures, as, Provost, Dean, Scholasticus, Cantor 2c., indicate that the monasteries were founded from the beginning as schools for the Christian youth. 5, 1153. According to their old usage, the monasteries were considered nothing else than Christian schools to instruct the youth in faith and godly discipline. 19, 1615. Pastoral care, preaching ministry and schools are the most necessary and most distinguished offices, which the old princes and founders especially meant by monasteries and convents. 16, 1831. Foundations and monasteries were established and ordered for the purpose of educating and instructing young people in the Holy Scriptures and the Christian faith. 15, 1962. It would be good that the monasteries are swept and made into schools or preaching monasteries; if not, they are and remain murder pits. 11, 1479. The old, first, original essence of monasteries is that they are Christian schools, where boys and maidens are educated.
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no teach discipline, honor and faith. 11, 408. In the past, monasteries and convents were nothing else than Christian schools, where they taught scripture and discipline in a Christian way, and raised people to rule and preach. 10, 313. The monasteries make a clamor that St. Franciscum, the other Augustinum, the third Benedictum is high, of which we are not commanded. 11, 2377. A common disturbance of the monasteries and convents would be the best reformation, for they are of no use to Christianity, and one can well do without them. 12, 88. It is hard for nobles and princes to marry their daughters to men who are their equals, therefore they have pushed them into the monasteries. 22, 1872. Daughters and sisters are tempted to go to the monastery, yes, they are pushed into the monastery, they do not want or do not want, only so that the tribe and class do not perish and become poor. 19, 724. The bishop of Würzburg had a saying when he saw a bad boy: "Go to a convent with you, you are neither useful to God nor to man. 22, 1450. Luther sends the monks who have left the Herzberg monastery back with the advice how the goods of the monastery should be distributed. 21a, 468. Luther writes to the council of Plauen, how the goods of an abandoned monastery should be used. 21a, 798.
The monastery at Wittenberg. Luther is almost the sole occupant of the Augustinian monastery; since the entire estate will finally revert to the prince, he may see to it that Luther receives from the monastery's interest. 21a, 565 f. There is no hope that the interest owed to the monastery will be paid by Staupitz, therefore Luther and comrades thought that the prince should take all their right 2c. 21a, 569. Luther speaks more specifically about the confiscation of the goods of his monastery. 21a, 569. about the embarrassments in the monastery: the monastery has to pay 20 florins annually to the smaller choir, and Lic. Blank reminds impetuously; Bressen does not pay his interest, and the Schösser presses them for received grain 2c. 21a, 574. Luther asks the Elector to take the goods of the monastery, in which only Luther and the prior were left. 21a, 672 f. Luther complains to Spalatin that the petition to the prince for the surrender of the monastery was given a different form, under which something seems to be hidden. 21a, 673 f. The Wittenberg locksmith does not want to remit the grain to the monastery unless "he sees the red wax from the court. 21a, 686 f. Luther recommends to Wenc. Link a poor man, and reports that he and the prior 24. boar.
hard Brisger handed over the monastery to the prince. 21a, 769 The Prince gives Luthern and his family the monastery in which he lives as a free inheritance, free of taxes. 21a, 1727 ff. The Elector Johann Friedrich renews the prescription given to Luthern by the Elector Johann in 1532 for the so-called black monastery in Wittenberg. 21b, 2045.
Monasticism. Monasticism and spirituality in our times is wrong, because they are bound to external things before God, since God freely releases them. 8, 1074.
Monastic clergy. The monastery clergy ascribe to themselves the status of perfection, to the common people that of imperfection. 19, 1520. It is blasphemy to call the orders of the monastic clergy holy. 19, 1486.
Monastic vows. The monastic vows are all of the devil. 3, 447. A story of how God helped out a respectable convent virgin, Florentina von Obern-Weimar, together with a letter against the convent vows. 19, 1674 ff. The basis of the monastic vows is godlessness, blasphemy and profanation of God. 19, 1518. Monastic vows are invented as nothing else than that they are in themselves an error that always deceives and seduces, which a Christian must also abandon. 19, 1519. Monastic vows do not go out of faith, if they are perpetual, necessary and not free vows, which one can both keep and refrain from. 19, 1531. Monastic vows are strictly against Moses, for they vow a perpetual vow and yet do not keep it according to the way of Moses. 19, 1690. The monastic vows are ungodly, pagan, Jewish, usurping God, lying, erroneous, devilish, hypocritical, apostate and contrary to the examples of the saints. 19, 1550. The monastic vows, which are made and kept without faith, are sin, and for that reason vain, damnable and must be revoked 2c. 19, 1534. All those who have taken monastic vows should return to the common way of Christians with a good and safe conscience according to Christ. 2c. 19, 1518. Just as it is dangerous to take a monastic vow, it is safest for those who have entered to return. 19, 1499. God does not look at monastic vows differently than if you had wished for something terribly evil under his name, which he does not hear according to his goodness 2c. 19, 1497. Monastic vows should not only be torn up, but also severely punished, and the monasteries should be razed to the ground as the devil's mud puddles. 19, 1484. Everything that St. Paul did
970Cloister estates - Klügel. 971
teaches about the law and the works of the law; this also applies to monastic vows and monastics. 19, 1483. Luther seeks to convince Wem. Link of the nullity of monastic vows, and wants him to declare publicly that monks are free to leave the monastery. 21a, 371 f. It is not a dispute of words that the papists consider the monastic vows equal to baptism, or rather prefer them to it, while we, on the other hand, call this ecclesiastical robbery and anti-Christian. 19, 1471. Luther's judgment on the spiritual and monastic vows. 19, 1500 ff. Luther's answer to Duke John Frederick of Saxony on the articles drawn from the Holy Scriptures for the monastic vows. 19, 1684 ff.
Monastery estates. The Elector is obliged to take over the monastery estates where abuses have fallen and are not to be reestablished. 16, 1830: The preachers assembled in Schmalkalden ask the Lutheran princes that the church and monastery estates be used primarily for the provision of churches and schools. 16, 1969 Luther wants the confiscation of monastery property to be decided according to canon law. 21a. 615 f. Luther complains about the bad use of the monastery goods, so that it seems that the prince must be reminded by a public booklet that he administers the monasteries in a different way. 21a, 912. We theologians teach that the monastery estates should be used for the benefit of the churches and poor people; but who is entitled to this must be judged by the jurists. 21b, 3005.
Convent virgins. Luther instructs several monastic virgins about the permitted departure from the monastery. 21a, 638 ff. The convent virgins at Nimptschen have most humbly asked their parents and friends for help to leave the convent, but they have been refused. 19, 1669.
Monastic life. The monastic clergy teach that the monastic life is a life according to the evangelical rules, better than the life according to God's commandment. 19, 14, 88. The monastic life is vile lies and blasphemous hypocrisy, by which they disgrace and destroy the Christian life and seduce the world with them. 19, 1729. The monastic clergy teach that the monastic life is a state of perfection, better than the common life of Christians. 19, 1488. Whoever vows to lead a monastic life thinks that he is leading a different life than another Christian man, and that he is also helping other people with his life. 22, 967. The noblest fruit of false worship is that the wicked fear it more than the godly fear it.
true worship, as we have experienced in monastic life. 6, 373. People were taught that it was the highest service of God and righteousness to despise the power of parents over their children for the sake of monastic life. 2, 1679. Monastic life, when faith is lacking, must deceive the conscience by godless confidence. 19, 1489. Answer to the question: whether the princes were right in not wanting to tolerate monastic life and the mass. 19, 1724 ff. Reason and cause that monastic life is unchristian, from D. Luther's book on the vows. 19, 1728 ff.
Monastics. The monastics teach that the orders are much better and holier than the common state of Christians; thus they separate the believers from Christ 2c. 19, 1580. 19, 1580. The monastics erase the Christian name and put their own in its place, and want to be blessed in it 2c. 19, 1578. 19, 1578. The monastics ascribe what actually belongs to faith to the law and their works. 19, 1538. The monastics serve only themselves with their shouting and murmuring in the churches, and promise themselves the crowns in heaven for their dead faith. 19, 1522. The monastics quarrel in court, take revenge, hate their adversaries, collect debts, do not give, do not lend and yet boast of the state of perfection 2c. 19, 1522. The monastics not only do not sell their own and give it to the poor, but they gather the goods of all the world and have the greatest abundance before all people. 19, 1517. Since monastery people and red spirits should be united, namely before the people, and serve everyone through love, they make themselves free 2c. 8, 1074.
Monastic orders. Under the emperors Henry III, IV and V, within twenty years four kinds of princely monastic orders arose, the Grandimontenses, Canonici regulares, Carthusians and Cistercians. 16, 2253.
wise. Moses means "to be wise", to always deal with God's words, and to ask God to preserve us in them and to give us a blessed end. 13, 1335. Over cows and horses, trees, houses, fields 2c. you may be wise, judge and rule, but in God's wisdom and regiment we shall not take hold 2c. 8, 1159. Christ and God the Father Himself is hostile to the wise and prudent, for they tear apart the sacraments and the church and put themselves in His place, wanting to be masters themselves. 12, 1262.
Klügel. Master Klügel is the name given to such a person who persuades himself that he can do everything better than all those who teach him. 5, 1137.
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To be clever. Righteous Christians are serious about God's word, they believe God, their Lord, without any hiding. 13, 1761.
Prudence. It is not by power that things are maintained, but by prudence that everything is driven, and flourishes in government, in laws, in administration, in the arts. 5, 1510. Many people have come to the point from the thoughts of their own prudence that they say that either there must be no God, or that he must not take care of man. 5, 950. Most of all and at all times, the pope and the cardinals have wanted to be God's master and to rule Christendom with their wisdom and prudence. 12, 1258.
Klügler. God does not let the wise men and masters about God and his word and work understand his ways, because his kingdom is a kingdom of faith in which he reigns wonderfully. 5, 950.
wisely. This is to teach and live wisely, so that there is no guilt in our conscience when the world and the wolves condemn and kill us. 7, 88. As the unrighteous man acts wisely with injustice and evil, so we should act wisely with righteousness in godliness. 11, 1449.
Klügling. In a short time, we have experienced many cases in which the wicked have taken it upon themselves to bring about unity in the Christian church; the Lord Christ is hostile to them. 12, 1258. Some of them pretend to give way and give in on both sides; but if they make the devil devout and one with Christ, they are the first. 5, 977.
Boys. One should raise young boys who are capable of learning, so that our descendants will have righteous preachers and church servants. 13, 1087. If one would give one guilder to fight against the Turk, one should give a hundred guilders, even if one could only raise one boy with it, so that he would become a true Christian man. 10, 462. The boys, who are pulled the hardest, when they are set free, become much worse than those who are not pulled so hard; so nature cannot be helped by commandments and punishments. 12, 247.
Boys' schools. Luther exhorts Joh. Brismann to work faithfully for the establishment of boys' schools. 21a, 632.
Servants. Servants and maids in the time of the patriarchs were their own people who were bought for money. 3, 470. Servants in the Scriptures are people who are the master's own, with body and goods, whom the master could put out of their property and push away if he wanted. 8, 232. Servants were people who were bought in bondage, and
The servants had to be a master's own until they were released or otherwise redeemed. 12, 782. In the time of the apostles, servants were serfs, sold like cattle and treated badly. 9, 1208. Servants and maids in the house of a lord were his own, like a cow, bought for his money, so that he could deal with them as with his own cattle. 2c. 12, 792. one does not give the horse the six pennies it earns during the day; thus the servants also received only food and bodily entertainment. 8, 233. The farmhands could not have any hope of being freed from the fear of beatings, imprisonment and coercion. 12, 792. In the state of a servant or maid, everything is so skillful that they can know, if they do what they are told, that it will all please God. 9, 1045. Servants and maids should do with fear and humility what the master or the wife wants; this is what God wants, therefore they should do it gladly with all their hearts. 9, 1044. 1206. Of all the work a servant does in the house, even if he only sweeps the house, he should be sure that he is doing God a service. 1, 1725. A servant, a son, a daughter, a maid or a pupil, where they are obedient to father and mother and the schoolmaster, serve God. 1, 1725. Cooking, making butter and cheese, feeding the cattle 2c. are servant and maid services; but nevertheless they are presented to us by the Holy Spirit as an example. 1, 1173. It behooves a good and faithful servant not to be discouraged, but to persevere even when he is showered with scorn. 4, 1853 A servant should think, "That I serve faithfully my wicked, angry master, I do this for the sake of Christ, who for my sake took on the form of a servant. 9, 1208. Because the servants hear that their Lord and Savior has encountered the same as they, against whom they are nothing, they should gladly accept evil reward for their faithful service. 9, 1209 f. The right golden works of a servant and a maid are faded and despised in the papacy, and instead everyone runs in the devil's name to monasteries, to pilgrimages 2c. 10, 57. When servants and maids diligently do what they are commanded, they do a holier work than all monks and nuns; for they do what God has commanded. 14, 1118. When servant and maid do in the house what their lordship tells them to do, it is much more pleasing to God than all monks' praying, fasting, and keeping the mass 2c. 13, 158. If a servant plows the field and is faithful, he serves God more than all the monks and nuns can do, who are of the same faith.
974Servitude - Cologne. 975
cannot be sure that he is pleasing to God in his position. 1, 1310. A faithful servant, who knows that what he does in his profession is pleasing to God, does better works than any Carthusian. 9, 953. If a servant serves his master with faithfulness, his works are far, far above all orders and the works of men. 12, 1624. We lie as captive servants under death, sin and law, that is, under the yoke of the burden, under the rod on the shoulder, under the rod of the driver. 11, 1988. Let the godly remember that they are free in conscience from the curse of the law, from sin and from death, but they are slaves in body for the sake of Christ. 9, 659. Those in the spiritual state have all the riches, power, honor and favor in this world; it is their reward, they are servants and not children. 2c. 12, 214. That means to become servants of men, if one allows himself to be subjected to their tyrannical statutes and laws. 19, 69. St. Paul calls "servants" the saints of works; "child" he calls the believer in Christ, who is and will be justified without works, by faith alone. 12, 213.
Bondage. If one loses Christ and goes astray from the faith, one must finally fall into horrible bondage as a reward. 3, 1689.
Servant form. Under the word "servant form" the apostle understands all evil to which Christ subjected himself in our place. 12, 1771. The servant form should be proper to the bishops, but they now sit like the Antichrist in the temple of God, flaunting as if they were God. 12, 1773.
genuflections. It is good to honor the Sacrament of the Altar with genuflections, for it is the true Body and Blood of the Lord. 2, 1842.
Knipstrow. D. Conrad Wimpina had made counter-theses for Tetzel against Luther's theses. When they were debated in Frankfurt, the student Joh. Knipstrow overcame those who defended them. 15, 397.
Knod. Luther and Bugenhagen petition the Elector for the orphans of Paul Knod. 21b, 3184 f.
Koch. Luther asks the Elector for the citizen Michael Koch, who was expelled from Mühlhausen. 21a, 932. Luther asks for the citizen of Mühlhausen, Michael Koch, that he be allowed to settle in Chursachsen. 21a, 1252 f.
Kochab. The Jews raised the Kochab to their Messiah about thirty years after the destruction of Jerusalem, under the Emperor Trajan, and the Rabbi Akiba was Kochab's pro...
phet and Spirit 2c. 20, 1957 Rabbi Akiba made special use of the saying of Balaam 4 Mos. 24, 17-19 for the false Messiah, because of his surname, that he was called Kochab, that is, star. 20, 1957 Kochab did this for thirty years, so that he always called himself king Messiah, slaughtered many Christians who did not want to deny our Lord Christ. 20, 1958: After Kochab and his men had a success against a Roman captain in Egypt, they took a city near Jerusalem, called "Bitter". 20, 1958 Emperor Adrianus sent his army against the Jews, besieged Bitter, won it, and killed their Messiah Kochab and their prophet Akiba, star and darkness. 20, 1958. After the defeat the Jews suffered from the emperor Adrianus, they themselves called their lost Messiah Kochab: Kozab, which means "false," for he had lacked 2c. 20, 1958 f. The Talmudists of the Jews write: You shall not read Kochab, but Kozab; therefore he is now called Kozban in all histories. 20, 1958.
Kochabites. The pious children of Israel suffered persecution from the Kochabites for and for and had no worse enemies than their own blood friends, as they still have where they convert. 20, 2021.
Kofent. Kofent is the strongest drink in Luther's cellar, because even though many drink it, one ton of Kofent still outweighs three Fatz beers. 22, 1942.
Charcoal burner. The charcoal burner believes as the Christian church believes, namely in God the Father, Son and Holy Spirit. 12, 1539.
Kohlhafe. Luther admonishes Hans Kohlhase, a citizen of Berlin, from revenge against himself. 21b, 1932 f. Kohlhase caught a certain rich miller and led him away. 17, 305 f. Kohlhase is cherished, which is an obvious disloyalty, in the Mark Brandenburg. 17, 306. Kohlhase devastated the village of Maretza, 1 mile from Wittenberg, murdered the escort and led away the cattle. 22, 1780. Kohlhase again plundered a village near Schleiben. 21b, 2304. Luther asks the Elector for advice and help for his subjects against the feud of Kohlhase. 21b, 2375. Kohlhase has been captured and fourteen of his comrades have been executed. 21b, 2439.
Kolbe. Luther asks the Elector for support for Johann Kolbe. 21b, 1949 f.
Koler. Luther writes to Franz Koler about Duke George of Saxony. 21a, 1751.
Cologne. The people of Cologne write publicly that they would rather accept the Turk's than Luther's doctrine. 12, 1164. the theological
976Komet - King. 977
The Faculty of Cologne condemns the teachings of Martin Luther. 15, 1338. The magistri nostri in Cologne and Louvain condemn what Luther has affirmed with so many scriptural passages with the most hopeful impudence, solely by their reputation. 15, 1347. The magistrates of Cologne say doctrinally: You pervert the Scriptures, we alone understand them rightly. If you ask for reasons, they command silence and say: That is enough, we have spoken our mind. 15, 1363: Narrative of the action at Cologne between the papal envoys Caraccioli and Aleander and Elector Frederick of Saxony concerning Luther. 15, 1612. Luther speaks out against Bishop Amsdorf about the Cologne Reformation draft. 21b, 3003. Luther writes to Chancellor Brück that the Cologne draft of the Reformation is not only helpful to the enthusiasts, but also comforting, much more for their doctrine than for ours. 21b, 3008. Luther's preface on Melanchthon's responsibility at the Cologne Unterklerisei Schrift wider Bucer. 19, 1802 ff.
Comet. A comet burns, if God wills, to a sign of terror, just as the bow of the vine shines in the sky, if God wills, to a sign of grace. 1, 607. The comets mean only evil before. 22, 1547.
come. To come to Christ is to believe in Christ. 7, 2235. Coming to Christ is not bodily, but the heart comes to God through faith. 7, 2247. What it means: "Your King is coming." 11, 9.
Comedies. The comedies of the Romans are very pleasing to Luther, whose main purpose was to incite young people to marry. 22, 1559 In the comedies, the people are instructed by the fictional characters, and each one is reminded of his office. 22, 1559. Comedies must be recited by boys so that they have practice in the Latin language. 22, 1559. If it were right to commit whoredom and fornication, the comedies would also have allowed it and would not have insisted so much that young journeymen would marry. 22, 196. If the comedies were not to be performed because of some indecent things, the Bible would not have to be read either. 22, 1559.
King. Secular kings. Moses commands the king to read the other law so that he may learn to fear God at all times, namely, he commands him to read the word of faith. 3, 1516. As a swineherd rules the swine and feeds them according to the five senses, so are the kings of the world shepherds, who rule not the conscience, but the bodies, just as
5, 123. Kings now interfere in the cause of the Gospel, forbid what God has commanded, as both forms of the sacrament, Christian freedom, marriage. 5, 831. Secular kings should wait for the regiment; for that they must stand in church, hear mass and be entirely spiritual. 5, 831. Kings and lords, who otherwise can suffer and practice all idolatry and lies, do not want to suffer the right doctrine. 5, 1042. We should consider all kings with all their power and wisdom as a lit straw, which the Creator of all things can extinguish with One breath. 5, 87. Kings puff themselves up because of their power and wealth, judges or teachers because of their wisdom, and in general they are all saints of works. 5, 164. The kings and lords never let themselves be persuaded that they are just a little spark; they think that they are just fires. 5, 87. In the 2nd Psalm, Christ addresses only the kings and judges, because they are most opposed to him and hardly believe that they are fools. 4, 1369. God wants to destroy the kings and princes and those who rage against Christ with them and persecute his Christians. 5, 1046. As the kings and lords rage, run and storm against Christ with fierce anger, so God will also let his anger run against them so that they perish. 5, 1044. That one honors a king or ruler and calls him gracious lord or bows the knee to him is not for his person, but for God's sake, in whose place he sits in majesty. 7, 510. Godless servants also like to run and force their way to godless kings and lords. 5, 839. It is the greatest plague of kings and princes that they must not only suffer but also make unfaithful, false, wicked boys the greatest lords. 5, 828. It is not enough that a king is not proud or tyrannical, but he must not allow his court servants to be proud 2c. over the subjects. 5, 873. It is enough that the laws and the kings strive to hit the target, so that they do not even overshoot. 5, 392. The appearance of the kings of the world is outwardly glorious, but inwardly they are full of all misfortunes, sorrows and troubles. 5, 350. Kings should not throw away their kingdoms, but keep them, and yet worship the King Christ and hear him, and establish their laws according to his word. 5, 164. In former times the meals of kings were soups, porridge and meat; with these three they were satisfied; their clothing was like that of a citizen. 22, 1686. It is a comfort that we know God guides the hearts of the
978King - Kingdoms. 979
Kings and princes who cannot do anything by their own power if God does not allow it. 6, 227. If we wanted to translate the gospel on the day of the three kings correctly, we would have to say: The natural proclaimers have come from Arabia. 11, 299.
Spiritual kings. Earthly kings are glorious, mighty, rich and proud in the eyes of the world, but when death comes, their power and glory are gone. With the spiritual kings it is the other way round. 9, 1185. The worldly kings are not the right ones, but only painted kings against the believer, because they only rule temporally and outwardly. 3, 1014. The Christians have the title, power and prize that they are kings and priests and the chosen people. 9, 1025. The Christians are also called kings in the Scriptures because they can defy death, the devil and hell. 3, 784. You are as much a king as Christ is a king, if you believe in him, a lord over all things, death, sin and hell. 9, 1024. 1185. Those who believe in Christ are spiritual kings through him, partakers of eternal, heavenly goods, which neither death nor the devil can take away from them. 9, 1185.
The right king is Christ. You are a king because through Christ you are lord over death, sin, hell and all creatures. 9, 1185. Christ is the right king and lord over all that God has created. Emperors and kings on earth are like kings of cards against this king. 5, 232. All kings are to some extent tyrants and have no straight scepter, but Christ alone has a straight scepter in his kingdom. 5, 392. In God's eternal kingdom, being king is not due to anyone but a true God. 3, 1902. Because Christ preaches, he is a spiritual king. 4, 1369. Other kings are chosen by nations; God has set Christ as king, and that as king on earth. 4, 1364. Christ's kingdom is extended to the end of the world, as the prophets have said, and the nations have fallen to him, and it is not possible that a greater king should be set up on earth. 2c. 20, 1809. David wants to show that Christ was appointed king by God the Father, which could not have been prevented by the counsel, efforts and raging of great men. 4, 256. Our King has forgiven many sins, and still forgives daily, has given sight to many blind, cleansed many lepers, raised many from death 2c. 5, 197. All who do not have Christ as their king and are not adorned with his righteousness are and remain in the realm of the devil, in sins and in death. 5, 148. If we have Christ as our King
If we accept him and follow him, we will not go astray anywhere, but will keep the right path to salvation. 5, 128. Our King Christ is at the same time teacher, priest, theologian, who is to instruct and instruct his own about God and govern the consciences. 5, 123. God will preserve His King against the raging of the world; if He is preserved, we who are His subjects will also be preserved. 5, 122. Since the king whom God has appointed remains, we will also remain, even if the pope, the Turk 2c. should burst. 5, 121. At the last day our weak seeming King will appear as a strong, great God. 5, 212. Praise to the mighty Lord and Ruler, the King who is praised in all lands. 5, 196. The king of honors is despised at the Imperial Diet of Augsburg. 4, 1565.
The Books of the Kings. The books of the kings are only a Jewish calendar, in which the kings are listed in order, and how one after the other has ruled. 22, 1414. Whoever carefully reads the books of the kings would become a mighty preacher. 22, 1818.
Royal, the. The royal has a firm, hearty trust in Christ, even though the Lord had hardly begun to preach and had only given a sign in Cana. 13, 2480 f. He who does not have such a heart as the king that he believes Christ will be merciful to him and help him in all his needs is a heathen. 13, 2486. In the royal one, the three degrees of faith are described to us, namely, beginning, increasing and perfect faith. 12, 1748 ff. The royal believes the word and holds on to it as firmly as if he saw his son standing before him already fresh and healthy. 13, 2487.
Kingdoms. The kingdoms are established and destroyed for the sake of the godly. 6, 546. No kingdom can stand longer than God wills; no regiment, no household, no wealth or welfare can last longer than he wills. 3, 1856. If God pushes a kingdom to the ground, no defense and stopping helps. 3, 678. The kingdoms do not exist through power or wealth, but through skillful and capable persons, who are given by God as special gifts. 6, 251. The kingdom of Christ is his Christians; this kingdom is painted on his shoulder by Isaiah, because he took us and our sins upon himself and carried them on the trunk of the cross. 11, 1996. Christ's kingdom is therefore called a dominion on his shoulder, indicating that it is a kingdom in faith. 11, 1997.
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Kopmann. Luther admonishes the council of Brunswick to maintain unity in the doctrine of the Sacrament, which a preacher named Kopmann was trying to disrupt. 21a, 1678 f.
Koppe. Luther invites Leonhard Koppe to his wedding. 21a, 760. Luther asks Leonhard Koppe to bring a barrel of the best Torgau beer to his wedding feast. 21a, 761 f. Leonhard Koppe has led twelve poor souls, convent virgins at Nimptschen, out of the prison of human tyranny. 19, 1667.
Korah. Korah also wanted to be counted as something before God through his work, and thus sinned against grace. This was not to be suffered. Otherwise all sins are to be suffered where they defy grace 2c. 14, 853.
Cyrus. When Cyrus, the king of Persia, had destroyed Babylon, he publicly confessed that the God from heaven, who dwelt in Jerusalem, had given him such victory, power and kingdom. 14, 1486. In thanksgiving to God, Cyrus rebuilt the temple in Jerusalem with his own food and money. 14, 1486.
Children of the body. According to the jurists and the law, the children who have chosen them as their children are called their father and mother, although they are not their parents according to the flesh. 7, 1641 f.
Korn, Gallus. Gallus Korn at Nuremberg. Luthern liked his treatise on defense. 15, 2570.
Körner. Luther pleads with Friedrich Myconius on behalf of Valten Körner, who had complained to Luther about violence. 21b, 1909.
Kornitz. Luther consoles Burian von Kornitz in his gloom, and speaks out about the faithlessness and deceitfulness of Gallus Czahera. 21a, 654 f.
Kos. Christ killed the blasphemous zealot, Johann Kos of Leipzig, in the pulpit and in the midst of his blasphemy. 21b, 1797. 1800.
Kraft, Adam. Luther exhorts Adam Kraft to faithfully administer the preaching position he has taken up in Fulda. 21a, 441 f.
Kraft, Johann. Luther recommends M. Johann Kraft to the captain and council of the city of Breslau for further support. 21b, 2599**.**
Forces. According to the way of the Holy Spirit, we must call these natural powers that we are in sin and in death, that we want, understand and desire corruption and evil. 5, 538 f. They give rise to many great errors who say that the natural powers have remained intact not only in man's nature but also in the devil.
1, 173. 1, 173. In the schools, nothing has been more common nor more used than to say that the natural powers in men and devils are intact. 1, 202. 1, 202. The intact natural powers in man have been God's knowledge, faith, love, fear, 2c., which the devil has corrupted through sin. 1, 202. After man fell from his natural righteousness into sin, it can truly be said that the natural powers were corrupted by sin. 1, 202. The spiritual powers are not unharmed, but corrupted, yes, completely eradicated by sin in man, so that there is a corrupted mind and a will hostile to God. 9, 235. The spiritual powers of man are not only corrupted, but also completely obliterated by sin in man and devils 2c. 22, 389. The more one exercises and drives the spiritual power, the stronger it becomes, and decreases if one does not drive it. 9, 1353. It is a wretched and wrong thing to preach the doctrine of man to Christians; we should be preached of the divine power that overcomes the devil, sin and death. 9, 1187. This is above all miraculous works, that God gives us such power that all our sin is forgiven and destroyed, and death, the devil and hell are overcome and swallowed up. 9, 1348. Those who think that they can accomplish something pleasing to God by their own efforts and deserve His grace, dishonor God. 3, 1413. Christ is strength when he establishes us, makes us firm, strong and sure, like a rock, and fills us with the joy of faith. 6, 210. We must have two kinds of strength: one that we remain firm in what we believe and should do; the other that we protect what we have. 2c. 9, 818 f. Christ is called "strength" and is not only able to counsel and comfort, but also to remedy and cast suffering under Him. 11, 2003. In suffering, Christ not only wants to comfort, but also to provide a livelihood; therefore, he is called not only counsel, but also strength. 13, 2622 f. Therefore Christ is called strength, that today he has removed this one, tomorrow that one from the way, as he has shown himself powerful during this time, because the gospel has been confessed. 13, 2623. This means power, that the Lord is not such a counselor, who leaves it only with the word, but also remedies it, so that it has an end. 13, 2624. When we are in trouble, the Lord gives us his faithful counsel and strengthens us with his word; when we have endured, he comes with his power that we may keep the victory. 13, 2624 f. The infant Jesus has the power and the ability with
982Kram , Assa von - Cross (the wooden one). 983
That he who follows his counsel must be saved, and the devil and the gates of hell are not able to oppose it. 13, 1050. We find counsel in Christ, in that he gives us his word; this is a divine power, by which all who believe in it are saved. 13, 1050.
Kram, Assa von. Assa von Kram's speech that usurers have no conscience and fear neither God's judgment nor hell. 5, 850. Assa von Kram and his wife and child died miserably at Chur in Switzerland. 17, 2236.
Sick people. One should announce the sick to the pastor, in time and in the beginning, before the illness takes over, and there is still sense and reason. 10, 2025. How Luther comforted the sick during his visits. 22, 1297. Among Christians, both kinds of sickness are always found, inwardly in faith and conscience, outwardly in works and good conduct. 12, 25.
Communion for the sick. Luther writes to Anton Lauterbach about the communion of the sick. 21b, 2400.
Sickness. No sickness comes from God, who is good and does all good to everyone, but from the devil, who causes all misfortune. 22, 725. The devil is so powerful that all diseases, afflictions and plagues come from him. 22, 1290. Our health, sickness, accident, happiness, life, death, joy, mourning is in God's hand. 22, 1297. The physicians do not accept that Satan causes the natural cause in the disease; it must be a higher remedy, namely faith and prayer. 22, 1296 f. Some have perceived more than three hundred kinds of diseases by which the human body may be attacked. 10, 1830 There are more than three hundred diseases that afflict the human body. 7, 1514. The ancient physicians reckon four hundred kinds of diseases, but of many diseases that now prevail they knew nothing. 1, 254. Since Luther was still a boy, nothing was known in Germany about the French disease, which only began to be known around his fifteenth year. 1, 253. In illnesses, Christians should have patience. My illness has come by the pound, and goes away by the ounce, said the Count of Nassau. 22, 839. Those who crudely and reprobately despise God's word while they are alive should be left alone in their sickness, unless they repent with great earnestness. 10, 2024. The sickness of the soul, sin, brings eternal death, where one does not come forward and needs the right physician. 13, 1249.
Kraus, Joh. Luther expresses his indignation that the abbot of Walkenried and the mayor of Nordhausen send the blind Joh. Kraus with letters to the beggars, while they splurge from the monastery goods. 21b, 2773.
Krause, D. Joh. Report on the suicide of D. Johann Krause zu Halle. 17, 2229 f. Doctor Krause of Halle despaired after denying Christ and killed himself. 9, 262. D. Krause of Halle fell under the accusation that he was lost because he had sinned against his conscience, that Christ stood against him and accused him 2c. 22, 715. Doctor Krause, bewitched by the devil, declared this to be certain truth against Scripture: Christ accuses him before the Father, does not stand for him, but against him 2c. 9, 263. Doctor Krause spoke: God does not want mine. 4, 1400. The speech: one must obey the authorities, drove the poor D. Krause at Halle to suicide. 14, 315. Luther meant that the miserable example of Doctor Krause or the preacher at Leipzig accident should have reminded the papists; but there are no hearts in their bodies. 10, 1951.
Krautheim. Luther asks the council of Torgau for a scholarship for Erasmus Krautheim, a student of theology. 21a, 1722.
Krautwald. Luther gives his verdict on Valentin Krautwald's writing about the Lord's Supper, and admonishes him to refrain from his opinion. 21a, 850 f.
Kremlein. Wolf Kremlein showed Luthern the Supplication of the Leipzigers to Duke Georgen. 10, 1932.
Cross (the wooden one). It is written of the Empress Helena that she found the cross. 12, 1854. The holy cross was invented three hundred years after Christ's suffering in the Jewish country by Helena, and in the invention greater dishonor happened to it than when it still lay under the earth. 11, 2240. Luther says: If a piece of the holy cross would be given to me, I would soon put it there, so that it would not be much illuminated by the sun, for the sake of abuse. 11, 2376. Luther says: I would that no crown of thorns, yes, no holy cross would ever come forth, for the sake of the grievous abuse that people give to it, but the poor neglect. 11, 2376. It is not Christ's glory if I have a piece of the holy cross set in gold, for such is spilling Christ's blood and trampling it underfoot and destroying faith. 7, 1228. It would be better if the holy cross was never invented, because it would give a cause for the greatest sin, idolatry. 11,
984Cross (the wooden one) - Cross of Christ. 985
It may be that one has a little piece of the holy cross in some places, but there are so many pieces everywhere that a large house could be built of it. 11, 2241. The holy cross is put into silver and golden vessels, by which many simple-minded people are seduced and run back and forth to Torgau, to Dresden 2c. 11, 2240. One has also cut off a piece of wood from a gallows and worshipped it for the holy cross; if one had all the pieces in the world, one could build a house with them. 11, 2375. The bishops, the idols of indulgences, have given indulgences for pieces of the holy cross, so that they open the mouths of the people, so that they run to them; that is where the pilgrimages come from. 11, 2375. Wherever a piece of the holy cross has been obtained, much silver and gold has flowed to it, churches have been endowed, and the poor have been abandoned. 11, 2375. The feast of the Exaltation of the Holy Cross came from the fact that the emperor Heraclius carried the cross in his banner when he overcame the king of Persia 2c. 11, 2374. It is an abuse that one endows churches to the cross, the wood on which Christ hung, and shows outward reverence with gold, silver and precious stones 2c. 11, 2374 f. That one honors the holy cross is good, but that one wants to endow churches on it, to put the souls' bliss in it 2c., that is not right. 11, 2375. A maidservant who sweeps the house in proper obedience does better than to leave it standing and go and kiss the cross. 11, 2247 The outward cross should not be venerated with waxen images or anything else, but only in faith. 12, 1855. Where there is abuse in the worship of images and crosses, they should be torn down and removed, although they are not to be completely rejected, especially the figure of the crucified Christ. 11, 2241. The cross on which Christ hangs is now called the holy cross, because Christ made it so honest; but at that time it was a gallows. 13, 1807. The cross is not to be highly esteemed, which is found here or there set in gold, but in the heart it is invented, by faith, from the Gospel. 12, 1857. For this purpose one should tolerate the crosses, so that they provoke us to remember the cross of Christ, that is, how he had to be wrong before the whole world, and yet was right and innocent. 11, 2247. People carry the cross of Christ in monstrances and silver, kiss it and do much honor to it; but this is idolatrous devotion, because it is done without the command of Christ. 11, 2242. Unfortunately, it is now the case that we are dealing with
the cross, carry it in a golden monstrance or otherwise with other carved crosses, and think that it is enough. 11, 2247.
Cross of Christ. The cross of Christ generally denotes all the tribulations of all the blessed, whose sufferings are Christ's sufferings. 9, 758. The cross of Christ means in general all tribulations of the church, which she suffers for the sake of Christ. 9, 758. The shame and persecution for the sake of righteousness is the cross of Christ. 10, 1774. The holy cross should not be absent where the gospel is. 3, 222. The gospel is the speech or word of the cross, which we are to bear. 10, 1774. Where one takes the gospel seriously and wants to live rightly, the cross will not fail to appear. 9, 850. Those who want to live a God-fearing and Christian life, be it in the domestic or worldly regiment, also in the church office, will not lack the cross and persecution. 1, 1393. The natural nature of the gospel is that it brings with it the holy cross; whoever wants to confess it before the world must put his neck on it. 11, 789. Christ Himself gives the cross to His Christians; therefore they should accept it as a certain sign that they are God's children and in the Kingdom of Christ. 13, 1202 f. A Christian is thrown under the dear holy cross just because he is called a Christian, so that he must suffer, either from the people or from the devil himself 2c. 12, 544 f. When our dear Lord Christ lays out his cross for us, we judge that this is an indication that God is angry with us and does not mean well by us. 13, 1202. Christians celebrate as perfectly as they always want, but flesh and blood cannot do otherwise than turn up their heads at the cross, fear it and flee from it. 13, 437. God sends a man to salvation through cross and misfortune; this is the right theology and the teaching of the gospel. 2, 1690. Because it is better to have a cross than to be without one, let no one be dismayed or afraid; for you have good, strong promise 2c. 12, 1340. In the cross every delay is borne with impatience. 4, 1541. That is a cross, that it is first a suffering and a woe, and after that it is borne with shame and disgrace. 11, 2378. The right cross must have shame and mockery included with the suffering. 11, 2379 Not all suffering is called and is a cross; for what the wicked suffer is a punishment and deserved reward and not a cross. 13, 434 When one suffers sickness, pain, misery and suffering in the body or in food, which God also sends, that is actually not a cross, but a suffering. 11, 2242. All Christians should take up their cross.
986Cross , Christi. 987
and follow Christ, and the more one suffers injustice, the better it is for him; therefore he should willingly take up such a cross from God. 9, 1209. Christ says, I should carry my cross, which God lays out for me, and that means to carry the cross; but those who carry it in this way are few. 11, 2242. To the carrying of the cross must also be added that one follows Christ to the end. 7, 305. After a long cross and affliction, God also helps again, and helps all the more gloriously the more severe the suffering has been. 3, 777. In the cross we should believe and be patient, and wait for God's mercy and gracious help, because he wants to help us. 3, 1760. The whole scripture is nothing but a word of the cross and an exhortation to bear this cross, so that our patience does not cease 2c. 12, 1079. A Christian boasts of what all others are ashamed of, namely the cross, and that he suffers much. 12, 410. All those whom the pope burned and killed as heretics, as Hus, Jerome of Prague, and now many more, have rightly borne the cross. 11, 2242. The love of God is righteous and firm, which praises and glorifies Him even at the time of the cross. 4, 320. You cannot cling to Christ without offending the prince of the world; therefore the cross follows. 5, 363. It is a great dignity to be worthy of the cross, that is, of all fog, for the sake of Christ. 7, 112. All Christians are weighed down with the cross, so that they do not rebel against God in hope and security. 6, 458. We must be weighed down with the cross and suffering, lest we be proud. 3, 1749. God has laid the holy cross upon us, that he may drive us and compel us, that we may believe, and one may reach out to the other. 9, 1085. Cross, torture, sorrow, shame, disgrace, this is the right medicine, so that God may sweep out sin. 2, 1661. We need the sweeping and the cross daily because of the old, coarse Adam. 9, 975. God has put the cross on all Christians, so that they are cleansed and swept clean, so that the faith remains pure and one clings to the word. 9, 975. God therefore attacks us with the cross and all kinds of adversity, so that our faith is proven and revealed before the world. 2c. 9, 974. St. Peter saw faith, hope and the holy cross together, for one follows from the other. 9, 973. 1129. This is the reason why God puts the cross on all believers, that they may taste and try the power of God, which they have grasped through faith. 9, 1092. The cross impels and compels us to flee to Christ and
To seek mercy and help from him, and to reach out one hand to the other. 9, 1251. The holy cross is good for this, that sins may be subdued. 9, 1251. When faith is concerned, God does not leave it, but sends the holy cross on our backs to strengthen us and make faith alive. 9, 1092. 1265. Christ assures the faithful of God's grace and the forgiveness of sins, and then he puts on the cross to sweep away the rest of sin. 11, 1936. The cross we carry serves to weigh down the old Adam and to ward off sin. 13, 438. When God has forgiven sin and accepted man to grace, he puts all kinds of cross on him and purifies and renews him from day to day 2c. 12, 1495. If the cross oppresses the old Adam, he has cause to pray, to keep the word and to practice faith. 13, 1203. This is the Christian life, that one is exercised by cross and temptations and takes hold of the word. 4, 1911 f. The cross serves to exercise the forgiveness of sins, that is, to kill the remnants of sin. 6, 333. The cross is laid upon Christians so that they may be killed in the flesh and that sin may cease. 2, 1660. God preserves His own in such a way that He purifies them in the furnace of fire, that is, that He strikes us and lays out the cross. 6, 566. If the cross is to help forgive sins, it must not be carried by Simon, but Christ must hang on it and die on it. 13, 438. The cross of Christ alone is an instruction in the word of God, the purest theology. 4, 550. Since misfortune is laid upon all of us in general, how much more must those bear the cross who want to enter eternal life. 9, 1073 f. God lays his cross on each one according to his person, so that he is strong and able to bear it. 12, 707. Everyone has his cross, that is, the cross that is proper to each one, after it has been laid upon him according to the nature of the time, the place and the strength of the one who suffers it. 7, 305. He who does not bear his cross is not a Christian, for he is not conformed to his Master Christ. 2, 467. Christ must first be grasped as man, then as God, because the cross of his humanity must be sought rather than the glory of his divinity. 4, 396. We must know this: as Christ did not come to glory before the suffering, so we will also have to bear the cross with him before, and have joy with him afterwards. 9, 981. All the prophets proclaimed from the revelation of the Holy Spirit that the cross must precede the suffering.
988crucify - war. . 989
the glory will surely follow. 9, 1141. Through the cross we come to the glory of being conformed to the image of Christ, following his footsteps and suffering with him. 9, 1266. There is no other way to heaven than the cross of Christ; therefore we must be careful that the active life with its works does not seduce us. 4, 318. The cross shows that all men are liars. 4, 500. It is not the smallest part of the cross that you tolerate the weak and deal with unkind people, because it is very annoying to the old man 2c. 12, 1080. The cross works a not too overwhelming despair in those who do not tolerate it. 4, 458. The cross works in those who endure it and are proven, a hope that endures to the end. 4, 458. Under the cross the church increases. 3, 689. The cross is not to be self-chosen, as the Anabaptists and all works saints teach, but to be imposed. 10, 1778. God does not want us to seek misfortune and choose it ourselves. Surrender in faith and love; when the cross comes, accept it 2c. 9, 1241. Go in faith and love; if the cross comes, accept it; if it does not come, do not look for it. 9, 1074. In the papacy, taking up the cross was understood to be the same as choosing a cross, that is, scourging oneself like the monks. 7, 304. To take up the cross is to voluntarily take up and bear the hatred of the devil, the world, the flesh, sin and death for the sake of the word and faith. 7, 304. It is not necessary to choose a cross. Deny yourself, that is, punish works righteousness and confess the righteousness of faith, and immediately the cross will be there. 7, 304. It is not necessary for you to put on your own cross, like the monks and hermits; stay with the people and in your profession, the devil and the world will put enough on you. 13, 1110. Let no man lay up or choose for himself a cross or suffering, but when it comes, that we bear and endure it patiently. 12, 1330. It is not God's will that you put on your own suffering or cross out of your own devotion or conceit; but if you do, you are the devil's martyr. 9, 1130. There are many people who put on their own crosses without any need, as is the way of the saints of works. 9, 1130.
crucify. When Christ prays for those who crucify him, he prays for all of us who, with our sins, give cause for his cross and death. 13, 460.
Cross week. The week after Rogate Sunday is called the Week of the Cross because one
to pray in it and to walk with crosses. 11, 918.
War. In war, weapons are used not only to prevent injustice, but also to establish a lasting peace. 14, 1068. Worldly authorities are not appointed by God to break the peace and start wars, but to keep the peace and prevent wars. 10, 513. War is nothing else than punishing injustice and evil, because one gets that one wants peace and obedience. 10, 492. War is God's wrath against the wicked. 3, 247. In war, there is anger and vengeance, and yet it should not come from the heart of man, but from the judgment and command of God, that one must punish the wicked 2c. 11, 1359. War is one of the greatest punishments, as it destroys and takes away religion, worldly and domestic rule. 22, 1442. Theurung and pestilence are like fox tails, not to be compared with war; especially pestilence is the most merciful and lenient punishment. 22, 1442. Men make the distinction of war, that is, the shedding of human blood, an epitome of virtue. 4, 893. The praise of war is excellent in the eyes of the children of men, but in the eyes of God an exceedingly great abomination. 4, 894. War is something sweet to those who have not experienced it. 4, 2137. War must not be postponed until the enemy besieges the walls, but it must be met when it is still distant or in one's own country. 4, 725. He who starts war is unjust, and it is right that he be beaten or at least punished who first draws the knife. 10, 513. God wages war in such a way that he takes away the courage of those whom he wants to destroy. 14, 1624. Christ did not come to wage war on this earth, but to crush the head of the serpent. 6, 165. Where hearts are united to one spirit through one faith, there can certainly be no war. 6, 167. Christians are also allowed (contrary to the error of the Anabaptists) to administer sovereign offices and to wage war. 6, 493. A Christian may go to war if he is required to do so by the authorities. 3, 246. In war, a Christian must do as the warfare requires. 3, 246. If your sovereign wants to use you to go to war, you are obligated to fight freshly and confidently. 7, 461. Since we are under the authority of the authorities according to the custom of man, we must obey the orders of the authorities and also go to war when necessity demands it. 6, 168.
990war - crib. 991
When a Christian goes to war, or sits and administers justice, and punishes or sues his neighbor, he does so not as a Christian, but as a warrior, judge, or jurist. 7, 472. Many holy martyrs have also gone to war under unbelieving emperors and lords, when they were mustered. 7, 469. In war, it is Christian and a work of love to confidently strangle, rob and burn the enemies and to do everything that is harmful until they are overcome. 10, 413. Christians are subject to the temporal authorities with body and goods, and are obliged to be obedient when they are called upon to go to war. 10, 496. We should do to our God in war what the Romans, the greatest warriors on earth, did to their idol, fortune, of which they were afraid. 10, 519. Whoever is to go to war by order of his ruler or his authorities: whether he is shot or stabbed to death, he dies well. 13, 2218. The "wars of the Lord" that David waged were those that he was commanded to wage by the will of God. 4, 1187. The wars of Israel were to be waged in faith in God's word. 3, 1549. As often as the Israelites have waged wars without faith, with their great numbers and power alone, they have been defeated. 3, 1549. If a man had taken a wife, he was not to go to war for the first year, lest he be slain, but be merry at home with his wife. 9, 1009. The war against the angry and raging bishops and princes, who wish that we were exterminated, is nothing compared to the spiritual war with many thousands of devils. 5, 378.
get. An authority should get, so that law and respectability are maintained in countries. 10, 1672. If one gets right, one punishes a whole great bunch of wrongdoers at once, who do as much harm as the bunch is great. 10, 495. Ambition and avarice are both avarice, and whoever gets in such vice gets hell. 10, 526. The work of war is right and divine in itself, but if the person is wrong or does not need to be right, it also becomes wrong. 10, 524. If the emperor wanted to war against us for the sake of the pope's things or our doctrine, he acted against God and divine right, also against his own imperial rights, Oaths 2c. 16, 1612. Causes, therefore, that every one should reasonably shun and fear to obey the emperor in such a case and to war against ours. 16, 1646.
Warriors. The warriors look only at the victory, not at the empires. Such people were Hannibal, Scipio. But Alexander, Julius Cä-.
sar and Augustus took the empires into consideration. 22, 1451.
Art of war. God's art of war is that he gives the enemies a despondent heart. 3, 923.
Men of war. Christ does not take away the status and office of the men of war; not that he likes everything that the men of war do, but that he lets the status and office remain. 13, 1616. If an emperor would have such men of war, who would be constant in faith and hope of divine help, he would overcome the whole world with a small number of men. 2, 1376. St. Moritz, Achatius, Gereon and many others are written to have been warriors under the emperor Julian. 10, 389 f. Germany gives the best and most loyal warriors, who are content with their pay, and protect the people. 22, 1441 Antonius de Leva, a native of Spain, admonished the emperor to see that he did not lose the favor and good will of the German men of war 2c. 22, 1441. The men of war have many superstitions in dispute, since one commands himself to St. George, the other to St. Christoffel, one to this, the other to the saint. 10, 529. Idolatrous men of war invoke St. Barbara not to let them die without sacrament, or fast St. Marco to help them. 3, 1726. Description of the shameful behavior of the men of war in Luther's time. 7, 1474 f. The paper "Ob Kriegsleute auch in seligem Stande sein können" is in print. 21a, 888.
Man of war. The Lansquenets therefore believe that Luther taught them that a man of war can wage war with a good conscience. 22, 1479. No right man of war starts a war easily and without cause, does not gladly deliver a battle nor besiege a city. 22, 1452 f. Luther deals with whether the Christian faith, by which we are counted pious before God, can also suffer next to it that I am a man of war, waging war, choking and stabbing 2c. 10, 491. 10, 491. A man of war should be fearful and humble before God, and command the same. 10, 519. A good, pious, excellent man of war's will and opinion is that he would rather preserve one citizen or man who is a friend than kill a thousand enemies. 22, 1452.
State of war. The state of war, office and work is right and divine in itself, only it is to be seen that the person also belongs to it and is righteous. 10, 490 f.
War people. How to admonish the people of war before battle. 10, 526 f.
Manger. This is the highest inequity, that the highest child has to go to the manger, and its
9S2Kronberg - Laban. 993
The mother should not have so much space that she can sit down and lay down her child. 12, 1653. When the infant Jesus in the manger is healthy, seen and well conceived, then it will find itself fine that the same Son of Mary is also the Son of God. 13, 1571.
Kronberg. Hartmuth von Kronberg writes to the mendicant orders. 15, 1643. Hartmuth von Kronberz writes to Pope Leo X. 15, 1646. Hartmuth von Kronberg asks Pope Leo X to surrender his temporal rule, diabolical power and wealth to Emperor Carl. 15, 1650. Hartmuth von Kronberg exhorts the inhabitants of Kronberg that they should call upon God, that he may guide them on the way and preserve them, that they may become children of God and co-heirs of God's kingdom. 15, 1652 ff. Hartmuth's letter from Kronberg to Jakob Kobel, town clerk at Oppenheim. 15, 1660. A missive, comforting to all those who suffer persecution because of the Word of God, from D. Mart. Luther to Hartmuth von Kronberg. 15, 1662. Luther thanks God for the favor and gift given to Hartmuth von Kronberg in the knowledge of Christian truth, as well as the desire and active love for it. 15, 1663 Hartmuth von Kronberg has received a thirst for brotherly blessedness, and must now also await blasphemy, disgrace and persecution for it. 15, 1665. A passage in Luther's missive to Hartmuth of Kronberg, which Duke George of Saxony referred to himself. 15, 1666 Hartmuth of Kronberg's answer to Luther's missive. 15, 1672 Hartmuth of Kronberg's appointment. 15, 1678 Hartmuth of Kronberg's warning to the inhabitants of the city of Frankfurt against the false prophets and wolves, which he had publicly posted there. 15, 1681: Hartmuths von Kronberg's letter to D. Peter Meyer, pastor in Frankfurt, in which he sharply rebukes him for oppressing Luther's teachings and exalting the papal regiment. 15, 1683 D. Peter Meyer's answer to Hartmuth von Kronberg: he had preached the gospel in Frankfurt for thirteen years; if he had done too much or too little, he might be called before his judge. 15, 1685. Hartmuth von Kronberg's second, more severe letter to D. Peter Meyer in Frankfurt. 15, 1685. Hartmuth von Kronberg has told the emperor that he will not serve him who hoards the godless people with 200 gold florins. 15, 2515. Hartmuth von Kronberg has been in Wittenberg, and Luther has spoken with him about the matter of his sister; Luther hopes that the woman has been well advised. 21b, 1992 f. Luther recommends to Menius
the sister of Hartmuth von Kronberg, who, kidnapped by a Jew, gave birth to a child in Wittenberg. 21b, 1987 f. The Jew who had kidnapped the sister of Hartmuth von Kronberg is killed by the relatives on the journey. 21b, 2001.
Crowns. Emperors and princes have golden crowns on, so that they may recognize how they have been set up as gods by God, and not by themselves. 5, 711. Bon the various crowns of the kings, the Romans, the pope and the Turkish emperor. 1, 1713.
Crystals. The devil shows through crystals or mirrors some city or peculiar person, but somewhat dark or as if covered with a dark mist or rain. 2, 1056.
Cowherds. Cowherds and shepherds are considered by us to be the very lowest people; stockmasters, butchers and executioners are not drawn to honest offices or society. 2, 1781.
announce. To make known is that one also feels it and takes pleasure in it. 14, 1498.
Küne. Luther asks the princes of Anhalt for Christoph Küne von Burau, that they would give him justice themselves, and not throw him under the legal drudgery and blackmail. 21b, 2668 f.
Kunheim. Luther recommends Christoph Albrecht von Kunheim to Duke Albrecht of Prussia. 21b, 3084 f.
Arts. The praiseworthy liberal arts are also of the man-child, who is the Lord above all, noble and precious gifts, which he needs for the praise, honor and glory of his holy name. 9, 1769.
Kurzweil. Luthern likes these two exercises and entertainments best of all, namely the musica and the knights' game with fencing, wrestling 2c. 22, 1561.
kiss. In the Jewish country it was the common custom for one to kiss the other, as is still the way in the Netherlands and elsewhere. 13, 2762. 13, 2762. In Belgium and other countries, it is still customary today that when people come together and greet each other, they also kiss each other. 2, 478. "Kiss the Son," that is, honor Christ, who is God, with the highest reverence. 4, 296.
L.
Laban. Laban means in German: weiß, gleißend. 3, 386. Laban should have been called Nabal more cheaply, that one would have reversed the word. 2, 482. 581. Laban is described throughout history as being miserly and selfish; thus rhymes with
994Lache " - country. 995
his name. 2, 481. Laban is the image of a hypocrite and idolater, who fabricates everything he deals with and uselessly uses God's name. 2, 720. Laban is an idolater, a thief, a murderer, a human thief, a miser and monster of his time, and makes himself think that he is the most honest and pious man. 2, 675. Laban is the right image of the pope and a hypocrite. 2, 680. Laban has become a tyrant of a father and a murderer of his daughters. 2, 629. The daughters of Laban have been taken for serfs among the household of the same, in order to increase his property by their work. 2, 682. God blessed Laban for the sake of the pious Jacob, who brought nothing to him and got little from him. 8, 350. Laban intended to attack Jacob, but God resisted him. 3, 485. Laban chased after his son-in-law to bring him back to the prison of servitude or to take his daughters by force. 2, 683. The desperate rogue Laban should have been pope or bishop of Mainz, who can cover his cruel and tyrannical heart with divine and beautiful words. 2, 669.
Laughter. The laughter of him who dwells in heaven is invisible; therefore it must be believed. 5, 101. A bitter laughter, which is called risus Sardonius in the Latin proverb, is more bitter than all weeping can be. 2, 165.
Lactantius. The highly famous teacher Lactantius Firmianus Testimony of the Last Day. 11, 56 f.
Lame, one. Luther saw that a lame man begat lame children. They want to marry and make the country full of beggars. 22, 1936.
Lambert. Franz Lambert asks for an allowance through Luther, since his listeners do not pay him anything. 15, 2637.
Lamech was an enemy of the church, a tyrant, like Julius II or Clement VII. 1, 393. Lamech is an example of the world, on which Moses wanted to paint and show what kind of heart the world has and what its will and wisdom is. 1, 393. 1, 393. The scripture does not say whom Lamech slew, but only that he had committed a death stroke and that he, like Cain, still wanted to defend it. 1, 394. Lamech's words are not God's words, but words of hope, which depict Satan's kingdom and the hypocritical church, which still boasts of its sins. 1, 394. Lamech introduced the example of having more wives together; this is an introduction to the first rule. 10, 750.
Lamb. God made Christ the Lamb to bear the sin of the whole world. 7, 1717. Since we all went astray, God placed all our sin on the back of His lamb, which He ordained to bear the sin of the whole world. 7, 1718 f. Whoever believes that the sins of the whole world are laid on the lamb must be the pope and the Turk the Antichrist. 7, 1719. The law puts sin on me; but God takes it from me and puts it on His lamb. 7, 1721. All that is called sin, the world and the sin of the world, from the beginning of the world to the end, is on the Lamb of God alone. 7, 1725. That sins should remain on you, that should be good according to the law and right, but by grace they are cast on Christ, the Lamb. 7, 1726. St. John has been painted with the little lamb, pointing with his fingers to the lamb; and I have liked to see such paintings. 7, 1726. St. Peter interprets the figure of the paschal lamb and says: "The lamb is Christ, and as that should be immaculate, so is this also immaculate and innocent, whose blood is shed for our sin. 9, 996. That St. John calls Christ not only a lamb, but God's lamb, is to indicate that God Himself has ordained such a sacrifice and is pleased with it. 13, 335. Every Christian asks from the bottom of his heart that he may firmly hold and believe that Christ, God's Lamb, has not only borne the sins of some people, but also his own sin 2c. 9, 1816.
Little Lamb. Apart from the lamb of God there is no sin-bearer, God does not want to know about any. 7, 1720. In Egypt, the choking angel did no harm to the Jews, for their doors were marked and insured with the blood of the little lamb. 13, 486. St. John says: It is only the little lamb that bears the sin of the whole world, otherwise it will remain put on; to him I will also take my refuge. 7, 1723. In short, I must say that the little lamb of God has borne the sin of the world, and I am earnestly commanded to believe and confess it, even to die on it. 7, 1724. God has taken the sin from you and put it on the little lamb, so that you may be blessed not for your own sake but for his. 7, 1726.
Land. God gives every country its time to grow and rise. 3, 677. When a country becomes so wicked that evil takes over, it is a sure sign that it must break or become different. 3, 135. God gives the best and fattest countries to the very worst people. 1, 854.
996Landauer - blasphemy. 997
Landauer. Luther recommends a young man, Andreas Landauer, to Joh. Lang. 21a, 686.
Landmann. Wittwe Landmann. 15, 2493.
Landsknecht. A lansquenet takes four guilders a month and sits down against spear and rifles to certain death. 12, 719. The lansquenets who run astray in the country and seek war, when they would like to work well and do crafts, are not well with God. 10, 528.
Vagrants. Vagrants and swindlers take alms and charity from the mouths of the right poor under the pretense that they are quite miserable. 2, 1601 f.
Lang, Joh. Luther recommends several studying brothers to Joh. Lang, and asks him to obtain the dignity of a licentiate. 21a, 71.
Lang, Matthias. The Cardinal of Salzburg, Matthias Lang, said to Melanchthon: "We know that your teaching is right, but no one has ever been able to gain anything from the priests. 22, 970. Luther said of Matthias Lang, Cardinal of Salzburg: He prefers the cardinal's and bishop's little hat to divine truth. He fears that he would like to lose it. 22, 971. The bishop of Salzburg, Matthias Lang, presents himself friendly and meek, but does what he desires, can be fine and judge the people 2c. 22, 972 f.
Langaeus. Spalatin's Protocoll on the Conversation of the French Envoy Langaeus with Brück, Melanchthon, the Landgraves and Jakob Sturm. 17, 292 ff.
Langenmantel. Luther reports his happy return to Joh. Langenmantel in Augsburg and says thanks for the love shown to him 2c. 21a, 118 ff. Luther sends a copy of his "Works on the Psalms" for Langenmantel. 15, 2477.
Langer. Luther recommends Johann Langer, who has been expelled from Naumburg, to the Elector as a preacher in Coburg. 21a, 1374.
Patience is when one suffers evil and injustice, but forbearance is when one still waits and does not intend to punish, nor does one want to avenge oneself at this time, nor does one wish someone evil for vengeance**.** 12, 387. The devil cannot overcome the challenged by force; he overcomes them by endurance and long perseverance; therefore, longsuffering is necessary. 9, 713.
Long-suffering. Long-suffering desires that evil remain unscented and the sinner be corrected. 12, 387.
Noise. Inexperienced people put the cause of the noise, the turmoil to the word of God,
of heresies 2c., the cause of which is the devil with his members. 5, 364.
Burden. Among Christians there is still anger, evil desire, love, worry and other evil infirmities, which Paul calls the burden of the neighbor, which one should bear on the other. 12, 388. One should bear another's burden, and should regard his neighbor's misfortune as his own misfortune, and in this act as if we wanted to help ourselves. 12, 1082. The other's burden is the coarse customs, yes, also the sins of the neighbor; one should bear these. 12, 1077. Christ's burden is light, because you receive Christ, that is, the Lamb who bears the sin of the world, in faith. 9, 1499. "Burden" means a prophecy that announces a calamity. 6, 247. It is the way of the prophets that they call their prophecy a burden, because they commonly punished the people and threatened with God's wrath. 14, 1423.
Blasphemers. Where you follow your lusts, you do nothing but give the blasphemer, the devil, cause and room for God's name to be blasphemed for your sake. 12, 922.
Blasphemy. A Christian should take great care that he does not give the devil cause to open his mouth against the Lord Christ, so that he may save God's and Christ's honor. 12, 923.
blaspheme. Luther writes to Spalatin how to punish a girl who has blasphemed the sacrament and the ministry. 21b, 2801. Whoever lets the doctrine and the word get stuck in blasphemy, where he can defend, helps that the weak are overthrown to unbelief. 14, 1458.
Blasphemy. The thoughts of blasphemy, which come from original sin, are controlled by the fact that you firmly believe that you will not be rejected by God because of it. 5, 766. The temptation, which was called the spirit of blasphemy, was not entirely unknown even in the monasteries, and Gerson consoles against it in various ways. 5, 771. The thoughts of blasphemy include the inexpressible groaning that penetrates into heaven and forces God, as it were, to pardon and make blessed. 5, 768. God allows us to be challenged with thoughts of blasphemy so that we may be humbled, not so that we may be condemned. 5, 772. Those who feel the thoughts of blasphemy will not perish, but will be saved if they control them and keep them in check. 5, 772. The blasphemies of the arch-villains have not only struck Christ in the ears, but they have penetrated him with tremendous impetuosity into the innermost marrow. 4, 1259. Christ also answers
998Tongues of blasphemy - Lauterbach. 999
not even a syllable to the blasphemies, as an example to us, so that we also do so. 4, 1266.
Blasphemous tongues. The devil can't help it, he has to blaspheme the good gospel and God's name with his blasphemous tongues, even if he does it with outright lies 2c. 12, 922.
Harassment gons. It is fabled of the monstrous blasphemers and cyclops that they eat living animals and humans. 1, 596.
Latin. The common priests and preachers must know Latin, and may not do without it, as little as the scholars can do without Greek and Hebrew. 10, 435.
Lateranconcilium. The Romans themselves and almost the whole world mock the new Lateranconcilium. 19, 476.
Latomus. In the whole book of Latomus, nothing has been done right, except that the murderers of Louvain and the antichristic bull are given a worthy advocate. 18, 1180. Luther accuses Latomus and his comrades as murderers, robbers of God, murderers and violators of Christian divinity. 18, 1153. Latomus twists Luther's sayings as well as those of all the fathers, since, where they speak simply of sin, he draws them to the conclusion that they are said against sin in grace. 18, 1197. If it can be proved from the words of Paul that the word sin is not sin in the true and proper sense, Luther falls; if it cannot be proved, Latomus falls. 18, 1148. Latomus must produce such a passage of Scripture that to resist the law of God is not sin, but a punishment or weakness. 18, 1195. The whole book of Latomus moves in the faulty way of disputing, which is called petitio principii. 18, 1079. Latomus does away with his "one can say so," and brings instead the common "one must say so. 18, 1111. In order to honor the Löwen nonsense, Latomus does not want to absolve Luther of the suspicion that he taught heresy under the pretext of the disputation. 18, 1069. Latomus arrogates to himself the liberty of dealing arbitrarily with sacred Scripture, even when he speaks in earnest and argues for the faith against the most shameful heretic. 18, 1090. The general sayings that Latomus contributes, he himself forces on the synecdoche, which they do not have in the least. 18, 1094. What Latomus claims about penance and indulgences is of no value, since he proves everything from human writings. 18, 1198. Luther's writing against Latomus is sent to the press. 15, 2540. Luther's refutation of the
Justification of Latomus for the murderous Sophists of the School of Louvain. 18, 1056 ff. The hope that Luther will write again against Latomus will deceive him, because since Luther's words have been proven, no answer to all individual points is necessary. 18, 1151. Latomus is outstanding among all of Luther's opponents. His main reason was: Whatever is accepted by the church should not be rejected. 22, 945. Luther mentions his writing against Latomus. 1, 308.
Laub. Luther asks the Elector for Ambrosius Laub Laube at Halle for the fief that was settled at Gera. 21b, 2205 f. Luther, Jonas and Melanchthon ask the Elector for a scholarship for the son of Ambrosius Laub. 21b, 2206 f.
Feast of Tabernacles. God commanded the Jews to keep the Feast of Tabernacles in remembrance of the Exodus from Egypt. 8, 7: The Jews keep the Feast of Tabernacles for eight days in remembrance of the fact that the children of Israel lived in tents in the desert for forty years. 5, 1248. At the Feast of Tabernacles, all the benefits that God had shown the people of Israel in the desert for forty years were to be remembered. 3, 1502. For the Feast of Tabernacles, the Jews had to leave their homes on the fifteenth day of the autumn month and live in the fields for eight days. 8, 6.
walk. Among the Hebrews, to run or walk around is as much as to live and walk. 9, 638. "To run in Christ" means to hasten, to be ardent, to be perfect in faith and love for Christ. 8, 1573.
St. Laurence. Because St. Laurence loved God, he did not shun fire, nor did he consider the whole world to be anything. 10, 204. St. Laurence is honored with fasting, so that he would keep the house from fire. 3, 1164. Lie of the papists that St. Laurence overcame the devil by a golden chalice, to confirm the wealth, benevolence and tender fidelity of the prelates. 12, 64f.
Lautensack. Luther advised Paul Laütensack against printing his booklet because he would not get his money's worth. 21b, 3482.
Lauterbach. Luther writes to Augustin Himmel about the appointment of Anton Lauterbach as deacon in Leisnig. 21b, 1877 Luther cannot do anything about Lauterbach's discord with his pastor, because Leisnig is not in Luther's visitation circle. 21b, 1950 Luther asks the council of Leisnig to dismiss Anton Lauterbach from his preaching ministry, because it is impossible for him to come to an agreement with the pastor.
1000Lauterity - Life. 1001
could tolerate. 21b, 2101 f. Luther writes to Lauterbach about the annoyances he had with the pastor in Leisnig. 21b, 2138. Luther consoles Anton Lauterbach in his temptations. 21b, 2724 f. Lauterbach's mother would rather live in Stolpe under the papacy than in Pirna. 21b, 2724. Luther admonishes Anton Lauterbach to be cautious towards the great men of Meissen and advises him not to trust them. 21b, 2756 f. Luther warns Lauterbach against the ducal Saxon rulers and encourages him. 21b, 2767. Luther expresses his joy to Lauterbach about the victory of the Gospel in the Duchy of Saxony. 21b, 2853 f. Luther expresses courage to Anton Lauterbach because of the annoyances he had to suffer in his official position. 21b, 2902. Luther consoles Lauterbach in the temptations he has to suffer from the Saxon court, especially from D. Pistorius (Becker) and Carlewitz. 21b, 2915 f. Luther writes to Lauterbach about treacherous attacks, which the Archbishop of Mainz tries to enforce through Julius von Pflug at the court in Dresden. 21b, 2920. Luther refuses Lauterbach's request that he attend a synod in the Duchy of Saxony. 21b, 2962. Luther refuses to write a paper on church discipline, which Lauterbach had requested. 21b, 3000.
Integrity. Purity is that which is lived and done rightly and Christianly out of a faithful, pious heart, which means well toward everyone, no one thinking to do harm or injustice. 12, 489.
Lavender water. Lavender water is a very good thing, and black cumin soaked in good wine for two nights is a good remedy for vertigo. 22, 1902.
Lazarus. Lazarus is in Hebrew: Eleazar, and means as much as: God helps, and this name indicates that he put all his trust in God, not in men. 13, 700 f. Lazarus kept the promise given to Abraham that in his seed all generations of the world would be blessed. 13, 701. Lazarus is a poor, miserable man, but because he holds fast to the promise of Christ and surrenders into a willing obedience to God, he is abundantly refreshed. 13, 701. With Lazarus it is a matter of a short time, then sickness and all plagues must cease, and instead of temporal suffering there must be eternal joy and comfort. 13:700 No Christian should think that when he is in trouble he is abandoned by God or that God is hostile to him. This is shown by the example of Lazarus. 13, 698. The Christians must consider that they are waiting for God.
The poor Lazarus will be lacking on earth and will suffer all kinds of misfortune. 13, 701. That Lazarus was carried by the angels into Abraham's bosom is nothing else than that Lazarus put his trust in the promise made to Abraham. 13, 701.
Lea. Leah means: tired, miserable, sorrowful: 3, 495.
live. God has willed people to live so long in the very best part of the world. 1,'415. We are to live in such a way that we are always ready for death. 3, 168. Almost all live in such a way that they consider the one moment they live to be an immeasurable time; for this, prayer is most necessary. 5, 787. We live in this whole life to the end that we are baptized, that we believe, that we are sanctified and blessed. 2, 950. A Christian should live in such a way that he preserves God's and Christ's honor, so that God's name is not profaned and he does not have to bear the guilt of doing evil. 12, 891. We teach people to live rightly, and yet both our teaching and life are directed toward waiting for the last day and eternal life. 14, 1419. If you want to boast of grace and the Spirit, you must also be guilty of not living according to the flesh, but according to the Spirit 2c. 12, 786 f.
Life. In German, we use the word "Leben" in a different sense when we speak of natural life and the works of life. 4, 566. Life is the change or that which is set in motion by the soul in the body. 4, 566. The springtime of the world was before the flood. In the time of David, seventy or eighty years are called the life of a man, 22, 1722. The life of man has lost at least thirty years in the last three thousand years. 1, 803. to have long life means to have all that belongs to long life, as, health, wife, child, food, peace, good regiment 2c. 10, 55. To make or recreate a creature, or to give it life, is something that no one can do except the Creator. 7, 2276 f. In the first world, holiness and righteousness, moderation, good fruits, healthy and pure air served and helped to live long 2c. 1, 415. People should be unequal by heart, because in the external, worldly life the inequality should and must remain, just as the classes are unequal. 13, 1648. People are caught by a hard life and unusual behavior much easier than by the right doctrine and the word. 5, 542. The life does not give so much trouble as the doctrine, because the life harms the one who leads it the most. 12, 1323.
1002Life . 1003
lich life does not corrupt Christianity, but practices it; but infirm doctrine and false faith corrupts everything. 12, 384. One does not have to despair if one has not led a good life, but also does not have to hope because one has led a good life. 4, 452. God makes this world full of unrest so that we may long for another life. 22, 1324. The saving grace of God has appeared for this reason, that you should hope and wait for another life, for which you were baptized, and of which the gospel teaches. 9, 947. This is our defiance, that we believe in Jesus Christ, through whom we certainly have to wait for another life, and that he will deliver us from all misfortune. 9, 854. Adam had two kinds of life, a bodily and an immortal one, but not yet revealed, but in hope. 1, 69. Adam in the state of innocence would have lived on earth in full pleasure and sweetness, but afterwards he would have been transferred to the spiritual life without all pain and burden. 1, 105. From the first Adam we have the natural life; father and mother cannot give more; but the other Adam shall have and give a different life. 8, 1247. The bodily life is only a life if it is lived in Christ and the spirit of faith. 8, 1456. For the things concerning temporal life, there is no need of Christ, baptism, or the gospel, for all these things are conceived in human reason. 9, 937. The whole life must be based on faith and God's words if it is to please God. 3, 169. To lead a "godly life" does not mean to run into a desert or to hide in a corner, but to stand out according to one's calling against the wickedness of Satan and the world. 1, 419. To lead a godly life is to lead God's cause publicly; to be just and pious, on the other hand, is a private virtue. 1, 500. You should arrange your life in such a way that you not only do not offend anyone, but also do, suffer and pray everything that you can do without violating God's commandment, so that you please people. 12, 1099. We have no greater joy on earth than contemplating the beautiful life to come, when we will be with God, His Son, the Archfathers, Prophets and Apostles 2c. 9, 1760. Our life in heaven will be: Knowing God, delighting in God's wisdom and beholding God Himself before our eyes. 1, 587. The main pieces of the Christian life are faith, hope, love and the cross. 3, 222. The Christian life consists of increasing trust in God and decreasing trust in ourselves, so that we are no longer afraid of death nor of the devil. 6, 336.
The Christian life consists in the constant handling of the Word, love for one's neighbor and the killing of the flesh. 6, 1299. These are the two parts of the Christian life, namely to despair of oneself or to deny oneself, then to take up one's cross. 7, 302. The Christian life should be a war, and those who have the word should go beforehand at the head of the army, with the sword in their fist and dragging the heap behind them. 9, 915. A righteous Christian life is not done in such a way that one should not feel sin, but that one should feel it well, but only not consent to it. 9, 1032. A Christian life is to love God, not to storm, eat flesh, or draw a picture, become a monk or nun 2c. 11, 1034. A Christian life must link the two, faith and love, and never separate them. But the presumptuous want to believe alone and not love 2c. 11, 1584. 11, 1584. To those who believe and have divine promise, this life is only a pilgrimage in the hope of a future and better life. 2, 1802. The exhortation to Christian life and works is also necessary, in many ways, for those who have become Christians. 12, 784 f. A Christian life is that we accept the invisible Christ, and believe that he is our only Lord and Savior, who has redeemed us from sins, death, the devil and hell. 13, 1613. We have temporal life through God, the Almighty Creator of heaven and earth, but eternal, imperishable life through the passion and resurrection of our Lord Jesus Christ. 13, 2411. As long as you have life in the flesh, you still have the greatest treasure, which far outweighs all gold and silver, and all the misfortune you may suffer. 12, 584. This life on earth is not our home and right life, on which we should set our date, but have a desire for the right fatherland in heaven. 9, 934. In that life we will be eternally healthy and fresh, and without all sin and evil desire. 8, 1315 f. All the elect and saints of God will be in the greatest glory in that life. 9, 948. The life to come is depicted to us in Scripture in such a way that we will neither eat nor drink, nor do any other bodily works in it. 1, 80. In that life we will have a beautiful, transfigured, holy body, like the sun. There will be no limping or crippled person in heaven. 7, 899. Of the power and ability of believers in that life. 8, 1241. In that life there shall be many differences of clarity or glory, and yet all in one heavenly being, as one body and members in one body.
1004Fiefdom . 1005
Through baptism and faith I have my knowledge of that life, through God's word a report for this present life, how I should conduct myself in it. 9, 955. Because we live here in this world, that future life is covered and hidden and must be recognized and grasped with the eyes of faith alone. 9, 941. Christ in his kingdom teaches us through the gospel about the high things that belong to that life, which human reason cannot comprehend nor grasp. 9, 937. The text 2 Petr. 3, 13. sounds like this, that in that life one will dwell on earth, so that all of heaven and earth will be a new paradise in which God dwells. 9, 1395. In that life, good works cease; there one should pay attention to the sermon that says that the Lord has come. 13, 1416. A Christian should think like this: This life is fleeting, and must be a journey or a wandering, until we come to the right fatherland. 12, 570. The apostle makes this life on earth a death, but directed to the fact that from now on another resurrection and new life will be found in us. 12, 758. We must have the doctrine of the first and greatest commandment for this life, but the knowledge of who Christ is we must have for eternal life. 13, 2411 f. This life is not a piety but a becoming pious, not a health but a becoming healthy 2c. 15, 1494. God will not give eternal life to those who have a disgust for it, yes, despise it against this life, but only to those who seek it and ask for it. 4, 533. We are brought out of the natural life into eternal life only through death, the cross and innumerable dangers, fears and hardships. 1, 105 f. It would not be necessary for God to speak to us through his word if we did not belong to a future and eternal life. 1, 98. The testimonies of eternal life and resurrection have always been revealed and taught in Scripture. 1, 1764. He who believes in the Son and worships Him has eternal life. 7, 2117. It is not for any creature or angel to give eternal life, but only for the Son of God, who has in his power and hands what the Father himself has. 7, 2116. As soon as I am baptized, eternal life is promised and given to me in baptism, and all that remains is for eternal life to be revealed. 7, 2189. All the angels in heaven together would not be able to give and preserve this transient life for one hour, much less give and bestow eternal life. 7, 2186. We Christians already have eternal life here, because we have the Lord in our hearts.
who is and gives eternal life. 7, 2189. Since Christ says: "he has eternal life", he does not speak of future gifts, but of present gifts. 7, 2309. If I do not get eternal life here on earth, I will never get it there, but here in this body it must be attained and won. 7, 2309. Eternal life requires more than a man; he who wants to give eternal life must be God. 7, 2307. The eternal life that one now has and believes will be revealed on the last day; there it will be seen and felt. 7, 2353. Since you have eternal life, why will you be foolish and earn it? 7, 2352. The way to eternal life begins in baptism, and because faith is there, man continues on the same road until he even passes through death. 8, 308. As soon as a child is lifted out of baptism and put on the vestment, it is from that moment on dedicated to eternal life, that it is only a pilgrim in this world. 9, 939. We are baptized to eternal life, for which Christ redeemed us through his death and blood, and for which we received the gospel. 9, 939. 9, 939. We are not baptized to stay here on earth and make a paradise for ourselves here, but to be helped to heaven and eternal life. 9, 937. We certainly wait for eternal life, whether we are still here on earth, but by nothing else than that Christ is risen, gone to heaven 2c. 9, 1123. No one would give this bodily life for all the kingdoms, money and goods on earth; but now this is much less than a moment compared to eternal life and goods. 11, 1106. If you want to be sure of eternal life, you truly have it, if you have Christ, the Son of God; but so you have him, if you believe his testimony and preaching. 12, 541 f. It is necessary to keep the word and the sermon alive so that we do not forget the hope of eternal life. 13, 1331. In eternal life we will become one household with the dear angels and the holy patriarchs, prophets and apostles and have all joy in God. 13, 1329. In eternal life we will come together again and find those who were dear to us on earth. 13, 1329. When one is to preach and speak of eternal life, good works count for nothing everywhere; here in this life one must preach of good works 2c. 13, 1416. If eternal life is to come, learn to speak: I hold to Christ and his holiness, which he promises and gives me in baptism, word and sacrament. 13, 1428.
1006Life - Lifetime. , 1007
If the Spirit had not revealed "eternal life," no man would know anything about it, so little could he turn to it or desire it. 18, 1758. The more glorious the mind of the Gentiles was, the more ridiculous the resurrection and eternal life was to them. 18, 1759. The higher the intellect and learning of the people today, the more they ridicule the article of eternal life and consider it a fairy tale. 18, 1759. In eternal life, the poisonous and harmful animals will not only be harmless, but also lovely, funny and pleasant, so that we will play with them. 22, 1326. In Christ we all have another, future and eternal life; there shall be a new heaven and a new earth, and all creatures most beautiful. 22, 1323. Life, according to its eternal, divine nature, cannot die. 3, 751. John gives life to Christ as the eternal Word and not as man. 11, 175. Death is suffocated and overcome in the life, the Word, so much so that mankind must also soon become life again. 11, 175. If you want to have life with you, you must become a new and spiritual man, who does not judge according to reason but believes. 7, 2378. Christ's words are the highest wisdom and life, and have life and spirit, and also make alive; but they must be believed. 7, 2378. No man cometh to life and light, except he have Christ by faith, not of ourselves, but by the grace and gift of God. 11, 2055. As I came to death through Adam, so I come to life through Christ, and for this I need nothing, but to receive it by faith. 8, 1163. In Christ, who ascended into heaven and sits at the right hand of God, we see that the serpent's head was crushed and life restored. 1, 427. Whoever recognizes life in Christ and believes, passes through death and never dies. 11, 175. If we believe that Christ is the Son of God and was offered for us, then we have life in Christ. 11, 2257. We should learn to look forward with joy to the life in heaven, for which we have been baptized, in fresh hope. 9, 934. Christians should turn their backs on this present life and set their eyes firmly on the life to come, hoping firmly and surely for that which abides forever. 9, 932. Christians' lives should be directed so that they do not think of living only on this earth, but should wait and hope for another, better life. 9, 931. The Spirit instructs you, after you have been baptized and redeemed from sin, that
you run from sin to the new life of righteousness, not again. 12, 787. God desires to bring all who have believed in Christ back to spiritual life through the resurrection of the dead. 1, 83. Now we believe in a spiritual life, for which we were primarily created, after this life, and expect it because of the merit of Christ. 1, 69. Under the great name and appearance of a spiritual life lie hidden the abominable abominations of unbelief, spiritual hopefulness, envy and impurity. 2, 127. He who does not take care how he leads his life, so that he can shut everyone up and prove to people that it is well lived, well spoken or well done, is not yet a Christian and has neither a pure heart nor love. 9, 898. God's glory also lies in our life on earth, namely that the enemies are not given cause to blaspheme God's word and name for the sake of it. 12, 577. A Christian does not live for himself, nor for his own sake on earth, but his life and being on earth is his Lord Christ's own; therefore it should also be directed to his honor and glory. 12, 890. A holy and blameless life is not for our righteousness, but for the thanksgiving we owe to our God. 5, 605. If we have recognized Christ as our Lord, we must also serve him with our whole life and pay interest to him as our Lord. 13, 1613. A Christian says: "My life and righteousness are in the one piece, that Christ has flesh and blood, which is the food and life of my soul. 7, 2346. If I want life, I must have it from Christ, who is the bread of life. 7, 2315. Life is in the grace and truth of the dear Son of God, our Lord Jesus Christ, and he who abides in him alone knows God. 7, 1712. Life is not in the things we possess or in the bread, but in the word by which we are enriched in God. 3, 1449. No active life is of such a nature that it would be sufficient before God. 4, 460. Only the suffering life is completely pure, therefore it also works hope and honor. 4, 460. They are vain liars who boast of the Christian name and faith, and yet lead an evil life. For if it were God's power, they would probably be different. 9, 972. Where evil living has been brought into a habit and custom, there is no more to advise and help. 3, 137.
Life span. About the life span of men and the causes of its shortening. 5, 779. Before the Flood, the average life span was four to five hundred years; the fathers came to eight hundred and nine-
1008Lifestyle - Teaching. 1009
hundred years. 5, 779. As Moses set seventy years as a common goal of life, so we can set forty or fifty years in our time. 5, 779.
Way of life. Everyone should adopt such a way of life, which has God's word and which he knows is pleasing to God, even if it should be despised and lowly. 6, 822.
Liver. The stomach lets the food, after it has been digested, go into the liver, where it becomes blood, after which all the limbs are strengthened and refreshed. 1, 104.
Legates. The pope's legates brought to the countries butterbills, seals, indulgences, liberty, graces and such a fair that almost sucked the countries dry. 16, 2058.
Legends. The legends or histories of the saints, with which we have dealt in the papacy, are not described according to the rule and manner of the holy scriptures 2c. 1, 979 f. Luther is extremely hostile to the book that is in the papacy, in which the legends of the saints are included, because it is full of fables, and does not remember the faith. 1, 1315. Few legends are pure; the legends of martyrs are least suspect than those who have testified to their faith with their blood. 22, 1345. The legends of the saints and the whole life should be divided into these two parts, namely into God's word and into our works; the latter is God's alone, but the latter is ours. 2, 415: In the legends, the works are highly exalted; above them, faith falls to the ground. 3, 350. In the legends of the saints, these are the most important things, that one pays attention to the promise and their faith, then to the cross they carried. 2, 1097. The devil has destroyed most of the histories or, as they are called, legends of the saints, and falsified the rest with foolish fables and godless lies. 14, 402. Next to the Holy Scriptures, there is no more useful book for Christianity than the legends of the dear saints, especially those that are pure and righteous. 14, 344. Many of the saints' legends are lies, such as St. George, Christophe, Anna, Barbara, Margaret, Catharine, Ursula 2c. 11, I,XII. The legends of the saints are the most shameful lies, that it is a miracle; and is a hard work to corrigiren the same. 22, 1348. Luther wishes that he would have time and a while to purify the legends and examples, because they are full of lies and deceitfulness. 19, 1138.
Fiefs. The fiefs have been distributed and enfeoffed to princes, counts and lords by the Roman emperors in the past, so that those who hold them should be in constant armament and readiness. 10, 521. Those of the nobility do not have their fiefs for free, but rather for a fee.
that they should be ready and willing to fight, to protect the land and to keep the peace. 10, 522.
Lehnin. The bishop of Brandenburg sends the abbot of Lehnin to Luther and asks him to postpone the publication of his "Explanations" on indulgences. 15, 2375.
Magisterium. The teaching office in the church requires such courage that it despises all dangers. 5, 582. Those who are in the teaching office should expect no other reward than to be killed by the world and trampled underfoot by their own. 5, 370: Those who have the teaching office in the church generally reap only hatred for their toil and work, and are not only proudly despised, but also starve. 5, 74: The angrier and more desperate the world is, the more courageously those who have the teaching office must devote themselves to the preaching of the gospel. 6, 1617. It is not to be wondered at that weak people prefer to resign from the magisterium rather than to have so many wise people, so many saints 2c. Against themselves. 5, 369. Let the world be as ungrateful as it likes, yet one must not resign from the magisterium, but persevere and command God the success of the word. 5, 370. The secure people of our time take to the teaching office as to a craft, giving no honor to God; hence their office also comes off so bare. 9, 1641.
Doctrine. This is a mighty consolation in temptation, which has often refreshed us, that we know that our doctrine is not ours, but God's. 6, 575. The summa of the whole Christian doctrine is not in feeling, but in hoping. 6, 78. The Christian teachings are not fables, but unchangeable truth, and God certainly wants to give us eternal blessedness, as he has revealed in the Gospel. 9, 1760. God not only preserves his teachings in the book and on the preaching platform or in the oral word, but also gives grace that one does them and lives according to them. 5, 1091. The teachings of Christ are not learned all at once, nor can they be grasped by one's own thoughts, but must be learned by daily practice. 5, 404. In lesser arts we cannot immediately become masters, much less in the greatest teaching, that we trust God with our hearts 2c. 5, 405. Before our doctrine was there was no one who could have said with certainty that his state and worldly government was pleasing to God. 5, 409. Kings and princes enjoy our doctrine for their benefit, but turn against the gospel. 5, 409. Our doctrine is: that God should be trusted, that bishops should preach the gospel, because
1010Teaching . 1011
If they do not like this, their thoughts are also evil. 4, 1608. How one should do, if in one place two different teachings are going on. 13, 1644. Doctrine is not to be dampened in any way, but to be raised up more and more, to set one's neck on it, life and limb, honor and good. 12, 1325. On works one cannot be sure and founded, but doctrine is constant and pure in itself; where it is, there goes God's Spirit, that never fails. 11, 2229. Doctrine is the salvation of all the world and helps the soul, giving it eternal life; but the life of the saints can be deceptive. 11, 2267. All doctrine should rhyme with faith and be true, so that nothing but faith is taught. 11, 1413. To know Christ is the touchstone, the standard and the scales, so that you may weigh, examine and judge all doctrine. 11, 1413 f. If the enemies attack our life, we should suffer it; but if they attack the doctrine, love and patience should cease, because God's honor is attacked. 11, 569. Christ ascribes such power to His doctrine that it is a mighty empress over devils, death and sin, to give and preserve eternal life. 11, 570. It is not for kings or princes to confirm the doctrine, even if it is right, but they are to be subject to it and serve it. 19, 1817. Christian doctrine is not about caps,' plates, rosaries 2c. but how we are to overcome the flesh, sin, death and the devil. 9, 705. A bag of doctrine is worth more than heaven and earth; therefore we do not suffer it to be violated even in the slightest. 9, 650. It has been the same doctrine from the beginning of the world, except that it was said until John the Baptist: Believe in the seed that is to come, but now that the Messiah has come. 7, 2031. It is not to be suffered in Christianity, where one wants to make a mixture and patchwork in the doctrine. 12, 481. A doctrine that is yet to be accepted does not have to be believed unless there are signs. 3, 1537. We have not made the preaching new, but have brought forth again the old doctrine of the apostles confirmed by miracles. 8, 682. Against the accepted divine doctrine confirmed by divine power or miracles, one should not allow a miracle, not even an angel from heaven. 3, 1536. He who introduces a new doctrine introduces a new God, and denies the old God who was from the beginning. 9, 1428. The right doctrine does nothing else but present Christ to you, so that you may comfort your heart through him against sin and death. 13, 994. Our Doctrine
is pure by God's grace; we have all the articles of faith firmly and well grounded in the holy scriptures. The devil would gladly defile it 2c. 9, 650. Many of our enemies must confess that our doctrine is the right, pure truth, against which no one can see himself. 9, 842. The right doctrine for salvation is given by God, not found through free will, human reason or human wisdom. 9, 45. Where the right doctrine strikes the heart, it drives people to praise God's grace and goodness, to love God the Lord with all their heart and to live for His pleasure 2c. 13, 995. Right doctrine never goes off without tremendous turmoil, for the world cannot suffer its thing to be condemned, and the devil envies the blessedness of men, that they may be blessed by this doctrine. 5, 587. Right doctrine is despised and has no following, must be called heresy and doctrine of the devil. 5, 834 f. If the doctrine remains pure, then there is hope that life can easily be improved. 14, 2175. If the doctrine is pure, if one believes rightly, prays rightly, gives thanks to God rightly 2c., then the lesser fruits and works of the other table cannot be lacking. 1, 400. The great goods that follow after right doctrine are God's glory, fulfillment of the ten commandments, salvation from death and hell. 1, 1333. The beginning of the heavenly doctrine in our time was sweet and pleasing to everyone; now one gets tired of it and gains a disgust at this loose food. 1, 1636. For the sake of Christ, God above all has defended and preserved the pure doctrine against the pope, tyrants, Anabaptists, sacramentalists, etc., not Luther or others. 22, 272 f. There is not so much trouble with those who are infirm, as ours are many, even sinners, if they only stay with the pure doctrine of Christ and do not become red spirits. 8, 534. As far as faith and divine doctrine are concerned, God does not grant us much patience; we will not grant them anything. 8, 163. If life is equally evil, it can still be helped if the teaching is pure. 7, 1193. By right doctrine, which teaches the word of God rightly and clearly, God's name is praised and glorified. 3, 1082. If one wants to judge rightly the words and works of the pious and the ungodly, one should follow the rule: the doctrine that does not agree with God's word is the doctrine of the devil. 2c. 1, 696. It is impossible that where false doctrine is, ungodly life should not follow. 1, 504. There is no more harmful and worse poison under the sun than false teaching, which does murderous, unspeakable harm and leads people away from God. 3, 1873.
1012teach - teacher. 1013
Paul says that false doctrine is devilish doctrine and eats away at you like cancer. 3, 1874. False doctrine does not go, but it flies, and people fall to it and hang on to it as if they were mad. 14, 1856. False doctrine and false preaching has the most beautiful appearance, the greatest and most following of the mighty, wise, rich on earth. 5, 834. Where doctrine is not right, all is lost: Work, life, suffering, fasting, praying, alms, caps, plates, and what is more sacred to the papal church. 17, 1415. Neither suffering nor mercy applies to false doctrine, but vain anger, and fighting and strangling, but only with God's word. 12, 384. Under the papacy there have been countless ungodly teachings: the doctrine of the mass, of the opere operato, of purgatory, of monastic vows, of the celibate state 2c. 3, 1874. 3, 1874. Through the devil and his apostles, the godless doctrines in the papacy are praised as vain holy sacrifices, holy, divine devotion and worship. 3, 1874. The godless doctrine finds rich pasture, the godly must suffer lack. Virtue is praised but yields nothing. 6, 955. False doctrine is to be despised and nothing is to be gained from it. 3, 502: One should not have patience with false doctrine, but with imperfect life. 3, 179. Where doctrine is falsified, life can no longer be helped. 3, 180. If the teaching is right, God can have patience with life. 3, 635. Teaching. To teach is to instruct those who do not yet know the faith and the Christian life; to exhort is to provoke, awaken, punish and plead with those who do know. 12, 337. He who is to teach others must have a special training and great skill; to attain this, one must learn long and from youth. 10, 1681. He who wants to teach a thing must first distinguish, then explain, thirdly cite scriptural passages about it, fourthly explain it with examples from Scripture, fifthly adorn it with parables 2c. 22, 682 f. Teaching must be simple, clear, plain, and show just that which is taught, and not give or show something else 2c. 20, 228. 20, 228. When teaching, simplicity and a rational choice of the actual expressions are necessary, but not high-sounding words and figures of speech in order to persuade. 18, 1756 Because everything in the church should be done properly, not all may teach without distinction, but only those who are called to teach. 6, 483. In everything we teach or do, we should be certain of the divine will, that it pleases God. 6, 574. People have always been, are now and will be those who praise God,
teach rightly from God, even if they are few. 5, 747. To be taught by God Himself is to hear the word of the Lord Christ and to learn it from Him, and then to be certain that it is the word of God. 7, 2300. It is far easier to teach than to believe that we, who have the word and believe, are surrounded with divine protection. 4, 1877.
Teacher. This is required above all things of a teacher, that he remain in the simplicity of doctrine and worship. 5, 1619. The word: "Obey your teachers", as the papists understand it, kept Luther from writing against the pope for many years. 22, 1966 A teacher who is silent about errors, and yet wants to be a right teacher, is worse than a public fanatic. 2c. 17, 1180. Nothing is less fitting for a teacher of the Word than that he be frivolous; he must be serious. 14, 1690. The world's eye wants teachers to be completely pure as angels, but they do not consider that they also have flesh and blood and can make many a mistake. 9, 1548 f. The new teachers have invented a new God; they go into the deserts, fast, build monasteries, make vows, and say that they please God with it. 9, 1427. Right teachers are full of the spirit and freely punish the sins of the princes and the people. 14, 1171. We should not be angry with teachers when they punish what deserves punishment, but receive their words as God's word. 6, 1233. A teacher should know that he is not the one who edifies and comforts souls, but God does it through his word. 9, 1567. A right teacher will only receive the right reward of his work in the future life, a glorious place in heaven. 5, 371. Now that one has begun to preach the gospel, its teachers are as rich as once Christ and the apostles were. 9, 744. All teachers of the word of God and all Christians should learn Moses well. 3, 16. Good teachers are to be considered the highest good deed, therefore we should also hold them in high esteem. 6, 802. God granted this gift to his people for and that they had godly teachers who were instructed by the Holy Spirit. 6, 1493. Godly teachers should not be dissuaded from the confession of the Word or the office of preaching for the sake of the sure despisers. 4, 1854 f. The fire of love must also shine in the conduct or manners of the teachers of the church. 5, 1622. In public sermons, godly teachers must often exhort parents to care for domestic discipline by promises, threats and examples of the holy Scriptures. 6, 1500. For the best and most useful teachers
1014Lib . 1015
and the exception is kept for those who are able to teach the catechism well 2c. 14, 1771. The people must also be taught that they owe reverence and maintenance to their teachers. 9, 749. Paul had to spend a lot of words on this in order to get the benefit from the churches that they feed their teachers. 9, 745. Now there is no city that feeds its teachers itself, but all have their sustenance from the goods given to the pope for his abominations. 9, 745. The false teachers teach only about life, punish the vices and hold out rewards with the complete omission of the doctrine of the justification of the heart. 14, 1232. False teachers turn a blind eye to sins for the sake of gain and promise all good things even to the impenitent. 14, 1171. The godless and false teachers have great appearance and prestige before reason and the world, and also know how to present themselves finely to both the lords and the rabble. 5, 713. A wicked teacher misuses his science, his judgment, his knowledge of languages and other gifts he has only for his own benefit. 6, 398. Luther says: I have no hope that the teachers of a heresy or a raving would be converted. Luther has never read that the teachers of heresy are converted; they remain obdurate in their conceit. 5, 68. Lying teachers are also cruel and bloodthirsty because they are eager to defend their godlessness. 4, 1754. The whole Scripture gives the false teachers and commandments of men the two pieces, that they teach hypocrisy and serve the belly. 14, 1859. By hypocrisy and beautiful glittering of works the false teachers lead from faith and God's word to ungodly being. 14, 1859. The pernicious teachers are exceedingly diligent to abuse the simplicity of the people to their ruin, while the right ones hardly breathe and live for the people, yes, almost all of them snore. 4, 800. Like a wolf among a harmless flock of sheep, so rages an ungodly teacher among the simple-minded souls of Christ. 4, 399. The seven names that the prophet gives to the evil teachers. 4, 402 f. The teachers of perdition either make human statutes out of God's law, or human statutes out of God's law. 4, 230. The false teachers in the papacy have been given enough money; the preachers of the gospel are made to suffer the greatest poverty. 3, 878.
Leib. In German, Leib is not called a dead person, but a living one who has body and soul. 7, 1658. Our bodies are temples of God and dwelling places of the Holy Spirit; they are made so by
the flesh of Christ. 7, 2366. the body shall remain where the soul remains at the last day, for we are not baptized according to the soul alone, but the body is also baptized 2c. 8, 1248. The resurrected body will be much more beautiful and glorious than it is sown; it will have sharp eyes that see through a mountain and silent ears that hear until the end of the world. 8, 1306 f. St. Paul says that it will be a spiritual body, but yet it was a natural body before. 8, 1248. The body that is buried in the earth is not the body that is to become; it is of the same nature and kind, but much more beautiful and glorious. 8, 1315. God did not give the body to anyone to hurt or harm him, otherwise he would not have created a healthy body. 8, 851. We not only weaken and afflict our bodies with excessive eating and drinking, but also spoil the air with our many sins. 2c. 1, 1312. The natural body is such a body as is born on earth, which needs its natural abstinence or nourishment. 8, 1243. The spiritual body will be spiritually fed and sustained by God and will have life in it. 8, 1243. A Christian is made lord over the law, sin and death in his conscience through Christ; but bondage is laid upon his body to serve his neighbor through love. 9, 661. We will one day, like Christ, have a spiritual, that is, incorruptible body, which does not need food or drink or clothing. 9, 1492. Since God has already made you righteous, alive and blessed inwardly, he will not leave the body, which is the tabernacle of the living spirit, behind. 12, 515. God saves us from sin, death and condemnation, and will also raise this mortal body to eternal honor and glory. 12, 963. Christ wants to make our miserable, wretched body so beautiful, pure, bright and clear and full of honor through His future that it will be similar and like His immortal body. 12, 961. The Christian body must completely discard filth and impurity, and therefore decompose, so that in that life it will be spiritually and physically whole. That he may become spiritually and physically pure in that life. 2c. 12, 1238. Christ was taken up to heaven in a bodily way, with the lightest, most nimble body, which can appear at will; our bodies will be like this. 12, 1898. After this life our bodies shall be immortal, not needing food or drink, and never lacking in health. 13, 612. From the ascension of Christ we may learn what kind of bodies we shall have after this death.
1016Lib - Serfdom. 1017
shall be. 13, 611. Whoever harms the body, as has happened in the monasteries of the papacy, so that they had to die before the time, is his own murderer; that is a great mortal sin. 13, 785. Whoever believes that the body of the Lord Christ was given for him and that his courage was poured out for him, it is impossible for him to allow sin or anything else to be contested. 13, 303. It is not true that the body of Christ cannot be anywhere else but spatially, according to width and length. 17, 2053. It is not fitting for us to make a community of the body out of the word "body" and to act arbitrarily, without Scripture, against such clear words. 19, 1317. There is no reason to be guilty of the body of the Lord by unworthy eating and of the blood of the Lord by unworthy drinking, if the body and the blood are not there. 20, 242 f. The saying of Paul forcibly enforces that all who break, eat and receive this bread receive the body of Christ and become partakers of it. 20, 240. We would like to know how the saying, "Flesh is of no use," is opposed to the saying, "Christ's body is in the bread. 20, 887. How this happens, or how Christ's body is in the bread, we do not know, nor should we know; we should believe God's word. 20, 777. Word and body cannot be separated, and even if it were separated and without word, it would still be necessary, because life and salvation are in it. 20, 882. As the word and faith are necessary, so also the body, written in the word, is necessary to us, so that our faith may be right and rhyme with the word. 20, 882. Since God says here: "This is my body" and points (with the little word "this") to the bread, as the prophets confess, then his body must be necessary. 20, 882. Christ's body is not digested nor changed, but changes us without ceasing, the soul into righteousness, the body into immortality. 20, 875. The saying: "This is my body" is completely bright, certain and clear, so that it cannot be made dark and uncertain by any art or power. 20, 841. The mouth itzt the Lew Christ bodily, because he can not grasp the words nor eat; but the heart grasps the words in faith and itzt the spiritual, what the mouth bodily itzt. 20, 837. The ungodly and the papists and the enthusiasts do not respect the words: "Take, this is my body", therefore they lack the spiritual food; the Christians meet it with faith. 20, 832. Our rock and barren, bright text still stands firm: "This is my body", and has confidently let itself be stormed with stubble and chaff. 20, 823. Some martyr the text so: Take and eat, my
Body for you is given, namely a spiritual food; these also let body be body. 20, 788. Carlstadt lets the body remain body, and stands on the Tuto. 20, 788. The saying: "Take, eat, this is my body" 2c. reads clearly and brightly that Christ gives his body when he hands out the bread. 20, 777. As soon as Christ says, "This is my body," his body is also there through the word and power of the Holy Spirit. 20, 742. If the bread is bodily broken, distributed and received by us, the body of Christ is also bodily broken, distributed and received by us. 20, 1090. Bread and wine are not and cannot be signs or images of the body and blood of Christ, for there can be no sign in which such a likeness is found. 20, 1077. Because the evangelists all put these words so unanimously, "this is my body," one can assume that there must be no figurative speech, nor some trope in it. 20, 1046. One does not find in any scripture or language that "is" should mean "indicates", or "my body" should mean "body sign". 20, 1038. Our text, "this is my body," is not from men, but from God Himself from His own mouth 2c. 20, 1036. Because God's words are written here: "This is my body", dry and bright, common, certain words, which have never been a trope, one must grasp them with faith. 20, 1028. Whoever puts these words, "this is my body," out of his eyes, can then come to such a high understanding that bread is bread and wine is wine. 20, 1022. It is easy for me to believe that Christ's body is among the bread; but it is difficult that so many glorious bodies in heaven and earth should have come from nothing. 22, 580.
serfs. Melanchthon says: "It is sacrilege and violence that the peasants do not want to be bondmen; but that they put on scripture that Christ has made us free, that is speaking of spiritual freedom. 16, 37.
Serfs. Abraham and other patriarchs and prophets had serfs. In Paul's time all servants were serfs. 16, 66. A serf can be a Christian and have Christian freedom, just as a prisoner or sick person is a Christian and yet not free. 16, 66. The servants or bondsmen are to be obedient, faithful, humble, honorable and diligent to their physical masters, not unlike serving Christ the Lord Himself. 20, 2189.
Serfdom. Serfdom is not contrary to the Christian nature, but Christian freedom redeems souls. 3, 868.
1018Suffering - suffering. 1019
Suffering. To suffer means to be sorry, to weep, to be miserable because of a special accident that happens to the body, the estate, the wife, the child, the servants 2c. 13, 1002. To bear sorrow is not to always hang one's head outwardly, to look sour and never laugh, but to not take comfort in the fact that one's days are only good here. 7,365 Christians have the advantage that, even though they suffer, they will still be comforted, and both will be blessed here and there. 7, 367. Suffering that is inflicted on us, we should not seek revenge, but rather make it up to God. 3, 119.
suffer. The faithful become joyful and willing to suffer all things, because they do not doubt that God is with them and that they are in God's grace. 12, 212. For this reason you have renounced the devil and confessed Christ; for this reason you were immersed in the water, that you should go to suffer all kinds of misfortune in the world and from the devil. 12, 544. Whoever wants to live in faith must suffer much for the sake of God and let the old Adam be killed by the cross. 4, 220 f. For this very reason you are all the more blessed, both temporally and eternally, that you suffer for the sake of righteousness, and should praise and thank God for it. 12, 756. Since it is certain that we suffer everything with the complete knowledge and will of our Father, we must grasp this will with a joyful and glad heart. 7, 101. He who believes in Christ and confesses Him should certainly judge himself according to this, that he must first suffer much, according to the example of Christ, before he comes to glory. 9, 1141. Christians must suffer for a short time here on earth, and then reign and live with the Lord Christ for eternity. 13, 1282. We should lift up our hands with the apostles and say: O dear Lord Christ, I thank you that I have become worthy to suffer for your name's sake. 13, 1282. To the poor Christians who are persecuted and have to suffer, let it be a comfort that God wants to give them such great, glorious and eternal goods in that life, and also gives a measure of suffering here. 22, 1414. The profession of Christians entails nothing else than doing good and suffering evil for it. 12, 544. Christians are so natured by the spirit that they do no evil to anyone and willingly suffer evil from anyone. 10, 384. If God decrees that you be persecuted for his name's sake, accept it and suffer it with patience. 9, 1241. If you suffer for the sake of Christ and for His love, this pleases God the Father and is the most loving thing you can do for Him, and you should also experience such love through His help. 11, 1058. It soothes and comforts greatly, if the sufferer
sees that he does not suffer alone, but with the multitude. 12, 708. When I suffer, I do not suffer alone, but Christ suffers with me and all Christians. 10, 1905. If I suffer innocently and am wronged, I do not have to approve it, nor strengthen my enemy in his sins, as if he had a good cause. 12, 556. A Christian should suffer all kinds of things, including being lied to; but he should not be silent about it. 8, 909. Let every Christian be willing and patient to suffer what he should and must suffer, and not seek revenge or retaliate. 7, 465. If someone were emperor of the whole world, he should consider such emperorship as dirt compared to the comforting treasure that he can suffer for the sake of God's word. 5, 1275 f. Let all Christians be sure that they will have to suffer much, be persecuted, driven out and finally killed for the sake of the confession of the Gospel. 11, 1949: We should give ourselves up to suffer for a short time and follow our Lord Christ, waiting for eternal life and glory. 9, 1294. If we suffer for Christ's sake, let all danger and misfortune come: our King will defend us and keep the victory. 5, 379 f. As Christ, our Lord and Savior, had to suffer before he came to glory, so we also have to take up the cross first 2c. 9, 1141. Christ must suffer that the Scriptures might be fulfilled; therefore he does not suffer out of necessity or compulsion, but that God might be truly found in his word. 13, 1762. Christ alone suffered for all, both those who are now called and holy, and those who are still uncalled and sinners. 12, 547. This is the high main article of the Christian doctrine, that Christ suffered for us, which only faith grasps, for which we neither do nor deserve anything by our works 2c. 12, 547. The papists have made this part, that Christ suffered for us, corrupt and vain, as if we should pay for sin with our works or suffering 2c. 12, 547. 12, 547. It must be suffered and all must be conformed to the Son of God, or we will not be raised to glory with him. 12, 718. Whoever does not want to endure all kinds of misery and suffer misfortune, let him not boast that he is a Christian. 9, 1211. It is better to suffer misery and misery with the hope of eternal salvation than to flee from such misery and affliction and run into eternal damnation. 2, 920. If we are to confess the gospel and dare and suffer for its sake, many fall with heaps. 13, 1401. Wilt thou suffer nothing, nor be reviled and blasphemed, but-
1020Suffering , the. 1021
If you want to be honored and celebrated, deny Christ and do what is dear to the world and the devil. 12, 545. Those who suffer for evil have an evil conscience and have twofold punishment, but Christians have suffering on the outside but comfort on the inside. 9, 1074. The world does and suffers what comes before it for the sake of shameful mammon, which moths and rust eat and thieves steal. 12, 720. Out of misunderstanding of the words of Christ, a mad saint made himself eat the lice and did not want to kill any, pretending that one must suffer and not resist evil. 7, 469.
Suffering. Suffering should not be valid unless it is in God's word. 3, 774. Suffering serves to drive a person to keep the word better and stronger, so that faith is practiced through it. 8, 504. If suffering is to be holy and make holy, there must first be innocence and a good spiritual cause. 20, 1777. Christ allows His own to remain under suffering and stands by them without bodily power, but with the word. 11, 2000. This is to be noted as a general rule: that he has no suffering who has something with which he can retaliate and avenge himself, or with which he can resist. 4, 306. Three things afflict a man in suffering: his loneliness, his powerlessness, his despair; in addition, the adversary crowd, force and confidence. 4, 305 f. In suffering, through faith and hope, we must leap over everything to the one who dwells in heaven, then all the evil of the world will be easy and a laughing matter to us. 4, 264 f. Through suffering the old Adam must be cleansed from his sins and killed. 4, 1690. In suffering one must hear God's word, not our heart, which only sees the beginning of the temptations, but does not see the end of them. 4, 1792. The apostles used to call the suffering of the Christians a community of suffering and affliction, drawing all their suffering into the suffering of Christ, our Lord. 12, 709. This is the consolation of Christians, that they may strengthen their faith in suffering, that they may be in the gracious face of God, as he turns his eyes and ears toward them. 12, 755. We have much consolation and promise that God will not leave us stuck in suffering, but will help us out, even if all men despair of it. 12, 1341. We cannot exist without suffering in word and faith, and have the precious promise that our cross is a noble, precious sanctuary. 12, 1341. The suffering of Christians is nobler and more precious than the suffering of all other men**;** because Christ put himself into suffering, he also sanctified the suffering of all his Christians. 12, 1340. We do not do this, that
we make our suffering meritorious to God. Christ alone has done this, and to him alone should glory be due. 12, 1338. When suffering and temptation are at their most intense, they are so oppressive that a person makes himself believe that he can no longer go on, that he must perish. Then think of Christ, and God will help you. 12, 1332. For the sake of His word, Christ not only wants to help us bear our suffering, but also to turn it to our good. 12, 1332 We should not base our judgment on the present but on the future, then the cross and suffering would become little to us. 13, 1004. Adam's suffering was the most difficult and dangerous, because he had no example of similar suffering before him that he could have taken comfort in. 12, 710. We should not be fainthearted or impatient in suffering, nor should we despair, but should cast our concern upon the Lord. 9, 1778. This is our comfort in all our sufferings, which is laid upon us for Christ's sake, that he counts them for his own suffering. 9, 1141. A Christian is all the happier the more similar and the more of Christ's sufferings he endures. 4, 1259. The Lord Christ makes the cross and suffering a certain sign so that we can know that we belong to the kingdom of God and eternal life. 13, 1282. Paul makes of all suffering on earth a droplet and a little spark, but of the glory that we are to hope for, an infinite sea. 2c. 12, 718. All the sufferings of the world are nothing compared to the glorious, eternal being that we are to see and possess eternally. 12, 717. What is temporal suffering, so long as it lasts, against eternal life? It is not worthy to be praised for suffering. 12, 717. The world and reason judge the cross and suffering as an indication of the disgrace and wrath of God. 13, 1282. The preaching of the suffering of Christ first began in paradise, when Adam and Eve were promised the seed of the woman, has remained in the church and will remain until the end. 13, 332. The disciples of Christ did not understand all the words about His suffering in any way except after His suffering, because they thought that He would not die. 12, 1717. The cause and end of Christ's suffering is called: Suffered for us; this honor is not to be given to any other suffering. 13, 1756. The history of the suffering of Christ is to be divided into six parts: Of the supper, of the garden, of Caipha, of Pilato, of the cross, of the grave. 12, 1886. Then you will blessedly need the history and the passion of Christ, if you write on each part: This was done for my sake, that I might be delivered from sin and eternal death. 13,
1022Leiden , the - Leimbach. 1023
This is the main part of Christ's suffering, that he sacrificed himself on the gallows of the holy cross for us, and that nothing was so dear to his heart as our sorrow and misery. 13, 1814. Christ's suffering happened so that through it we could pay for our sin, be reconciled to God and finally be saved in such faith in our Lord and Savior. 13, 340. As the faith, the name, the word and the work of Christ is ours, because we believe in him, so his suffering is also ours, and ours is his. 9, 1141. With his suffering Christ seeks his worship, that we may believe that he suffered for us, and that through this we have victory over death and sin. 4, 1469. All Scripture and the words of God point to Christ's suffering, so that he who believes in him, and no one else, may be saved. 4, 1697. Then you know in the spirit the suffering of Christ, if you do not doubt that . Christ suffered everything for you, and the punishment he suffers comes from your sins. 4, 1294. Christ took on his suffering for us, not for himself, not because of his guilt, but only to show his obedience and patience toward the Father. 12, 1887. When you realize that you are a sinner and have angered God, you should not despair, but take comfort in the suffering and satisfaction of Christ. 13, 336. The suffering of Christ is preached in such a way that we should learn from it to take comfort in the goodness and grace of God. 13, 340. Before and above all was the Lord Christ's temptation and suffering, to whom the devil's fiery arrows passed through the heart. 2c. 12, 710. What is the suffering of all men compared to Christ's anguish and struggle, since he sweated blood for you? 12, 713. If you have rightly grasped the suffering of Christ through faith, it should also prove that it has the power to subdue and kill sins in you. 12, 560. The meditation of Christ's suffering transforms man essentially and completely, as baptism in turn gives birth anew. 11, 579. One should take comfort in the suffering of Christ, because it serves to resist the evil spirit and its tyranny, and the Holy Spirit is brought to us and given to us. 13, 587. All the saints' sufferings have this cause and final opinion, that God is honored and praised through their suffering; but Christ should die for the people 2c. 13, 1753. Christ's suffering has this cause before the suffering of all saints, that through his suffering he should redeem the whole world, unlock heaven and acquire eternal life. 13, 1754. What makes the example of Christ's suffering so high and incomparable is that he did not die for himself, nor for the sake of exemplification alone.
but suffered for us. 12, 547. The damned papacy with its pillars and bearers, the monks, has done and taught against the main article of Christian doctrine; they keep Christ's suffering only as an example. 12, 547. Although it was preached in the papacy that Christ suffered, the fruit and benefit of such suffering was not only concealed, but also perverted. 13, 1756 f. The pope set up the blasphemy and confirmed that one took comfort in the sufferings of the Virgin Mary, the saints and the martyrs; this was his treasure chest over all the saints' merit. 13, 1756: In the papacy, the only thing that was considered in the sermons on the Passion of Christ was how to move the people to compassion and weeping; whoever could do this well was considered the best preacher of the Passion. 13, 1754. In the papacy, one preached about the passion of Christ in such a way that one only indicated how one should follow his suffering, then about the sorrows of Mary 2c. and made it miserable. 13, 1753 f.
passionate. The real nature of the people called by the very honorable name "passionate people". 4, 404 f.
Suffering. The Christians have this promise that God will be pleased with their suffering and that he will pronounce them blessed; to this end, they are also to be comforted here, and the suffering there is to be taken away from them altogether. 7, 368 f. The world does not want to have suffering, therefore it seeks such states in which it can have good days, as the state of the monks and priests has been. 7, 367. Especially the dear preachers must learn to bear suffering well, that they must eat all kinds of envy, hatred, scorn and mockery, ingratitude, contempt and blasphemy for it. 7, 367. Lamenting and suffering over the dead is praised everywhere in Scripture. 12, 2034.
lend. Lending is when I give someone my money, goods or equipment, so that he needs it as long as he needs it or as long as I can and want to, and he gives it back to me in due time. 10, 861 f. Lending is, by its nature, nothing else than putting something out for another for free, with the condition that the same thing, and no more, be taken back after a while. 10, 839. Lending is not to take over, and is to be done to the needy for service or benefit. 10, 871. We should not lend and give in such a way that we throw it to the wind and do not see to whom we give it, but should open our eyes beforehand to see who he is 2c. 7, 477.
Leimbach. Luther advocates Leimbach to the Elector. 21a, 503 f. Luther sends Spalatin Leimbach's "Ar-
1024Leimbach , Conrad - Light. 1025
tikel", and again asks for Kötteritz. Enclosed is the list of Leimbach's debt claims. 21a, 512 ff. The Leimbach case is entangled. 15, 2636 f.
Leimbach, Conrad. Luther asks Duke Joh. Friedrich for further support for the student Conrad Leimbach. 21a, 1291.
Leipzig. It is a common rule in Leipzig that for every ten guilders they demand four. 2, 1820. Leipzig has fallen into the abyss of hell with usury and avarice. 7, 1198. Leipzig is drowned in such avarice that they take 45 florins per year from 100 florins under the pretense of piety. 2c. 22, 212. The exceedingly avaricious, hopeful and beyond all Sodom depraved Leipzig is the head of the most depraved of all people. 21b, 3173. Eck's report to Jakob Hoogstraten on the disputation at Leipzig. 15, 1224. Eck's letter to Georg Hauen and Franz Burckardt, both professors of law at Ingolstadt, about the disputation at Leipzig. 15, 1227 ff. Duke Henry of Saxony's order to the theological faculty at Leipzig to answer two questions. 17, 316.
Leisnig. Luther informs the council of Leisnig that he likes the order and appointment of their common caste. 21a, 478. Luther again asks the Elector to confirm the Leisnig caste order, and asks repeatedly for Bastian von Kötteritz. 21a, 538 f. Luther and Jonas ask the council of Leisnig to establish a good understanding between the pastor and the preacher Anton Lauterbach, and not to let the latter come from them. 21b, 1897 f.
Lemberg. Luther warns Paul Lemberg in Liegnitz against the doctrine of the Sacramentirans, to which he was inclined. 21a, 1160 f.
Lemnius. Lemnius is instigated by the Bishop of Mainz to attack the D. Brück, because it is likely that his courtiers and lawyers are the most spiteful enemies of Brück. 22, 1524.
Loins. After the body, the scripture is called the loins, since natural birth comes from the father. 9, 984.
Pope Leo X had summoned a German named Corfontius to Rome under safe escort, but when he wanted to go to the pope, he fell from the bridge into the Tiber. 22, 921. Pope Leo X had the heads cut off of two Augustinian monks who had preached something against the pope. 22, 921. Narrative of Pope Leo, how he had behaved, since two philosophers before him had disputed the immortality of the soul. 1, 1243. Pope Leo X has been seduced by the advice and examples of his peers, so that he is among
was able to conquer several dukedoms in Welsh-speaking Switzerland. 18, 1534.
Reading. Reading is not as useful as hearing. The living voice teaches, admonishes, defends, resists the spirit of error. 14, 2172.
People, young. We experience it every day how easily and often fine young people are seduced by a loose, impertinent word or example. 8, 1210.
Bliss. If we would have a complete knowledge of God's blessedness toward us, such a great joy would arise in us that we would soon die of joy. 6, 178.
Levi. Levi means to be a companion or guardian. 3, 464. The whole tribe of Levi had nothing of its own, and in the tribe of Simeon there were only poor scribes and schoolmasters. 2, 1110.
Leviathan. Since God preserves such wonderful monsters as the Leviathan, we can all the more easily believe that he can also preserve us. 1, 62 f.
Levites. The Levites were a whole tribe, many thousands, of the priestly lineage; to them must be given the first birth of all men and cattle, and all the first fruits. 12, 1221. The twelve tribes had to feed the thirteenth, the Levite tribe, for which all first births were ordained by God to supply His parish churches and schools. 12, 1221 f. What was born first, they had to bring to the temple in the flesh to the Levites; but the children they had to redeem with money to receive the priests 2c. 12, 1222.
Levitical skirts. Levitical robes are the special garments that the pope ordered the priests in the church to wear, which are made approximately as the Jews' priests and Levites wore them. 13, 1025.
Liborius. Luther recommends Liborius, the pastor in Orlamünde, to the vice chancellor Burkhardt, that he take him into protection against his predecessor Glatz. 21b, 2228 f.
Light. The first light was not so brilliant and bright as it has become afterwards, since it has been increased, adorned and improved by the light of the sun. 1, 24. Luther holds that the light created on the first day was mobile, so that it made a natural day, from going out to coming down. 1, 23. "Light" in the holy scripture means joy and comfort. 13, 2461. "The light of the face of God," that is, the knowledge of and trust in the present God. 4, 376. He who has the light of the face of God defies all, also the
1026Light love . 1027
Death and hell, since he is certain of the presence of his God. 4, 379. If we leave the light that God has kindled for us in his incarnate Son and seek something else, we become fools. 3, 818 f. The true light brings with it the knowledge of the divine mysteries, wisdom, righteousness, peace and eternal life. 6, 119. The true light shines in such a way that I know that sin is condemned, death is killed, hell is destroyed, and man is freed from the tyranny of all these enemies through Christ. 6, 113. Only this is a great light, which teaches us how sin, death, hell, Satan are overcome, teaches us about eternal righteousness, peace and life. 6, 113. The true light frees from sin, from the law, from death, from hell, from damnation. 6, II9. Description of the true light, which is to be expected from Christ. 6, 107 f. That Christ "makes many of the Gentiles," that is, that he attracts so many Gentiles to himself by his light, makes those who come from the blossom of the holy fathers furious. 6, 125: As much as the devil and his ungodly members may rage and rage against us, they will do nothing and will never extinguish the light of the gospel. 6, 124 The light that we now see and have is to be counted as a thick and coarse light against the future clarity. 1, 24. The spirits of the wicked, who have no profession, want to penetrate everywhere and be the only light, so that everyone must hear them and look at them. 7, 417. Because Christ calls the apostles a light of the world, their teaching alone must be valid and sufficient to enlighten all the world, so that no other light is needed. 7, 415. The other part of the apostles' ministry is that they are to be a "light of the world", namely to instruct and guide souls to eternal life. 7, 414. In the Christian church and in the spiritual kingdom of Christ there can be no other light than one, Christ, the eternal sun of righteousness. 7, 1599. We should seek no other light than the one light, Christ. 7, 1599. This is our main article, that the infant lying in the manger is the life and light of mankind, even God, the creator of all things. 7, 1616. The world does not know that the infant Jesus is the light of the world, and that through him the world was created. 7, 1615. Every Christian is also a light of the world, because he should know and be sure what kind of man he is and how he relates to God. 8, 150. The whole world should and can have no other light than Christ alone. 7, 1611. Christ says: I am the light that shines into the world.
The great light or the bright shine of the gospel or the word of grace shows what God is, what he does and gives, what he wants from us, teaches what sin, death 2c. is. 11, 1974 f. The light is Christ or the faith of Christ, through which Christ dwells in the heart. 12, 299. The light that shines in the dark land over those who dwell in darkness is the great grace and mercy that is preached through the gospel. 13, 1042. That one may accept with faith the grace of God shown to us through Christ, and thereafter show all love toward one's neighbor: such knowledge and art brings the light with it among the heathen. 13, 1043 f. To die without light and the cross, that is, without knowledge and confession of the Son of God, the Crucified One. 13, 1337. To walk in the light indicates the nature of a Christian, that he daily becomes better and more and more puts away evil. 9, 1541. The papal clergy, who are in office and should shine publicly with their teaching, put the light under the bench, even persecute the word and want to extinguish the light. 7, 416.
Lichtenberger. In the prophecy of Lichtenberger is without doubt the monk who has the devil standing on his shoulders with his hands stretched against his head, Luther. 22, 1771 f. 1816. Lichtenberger and Arnold De villa Dei have had the spirit of divination; sometimes what they say is true, sometimes not. 2, 1050. Lichtenberger has proclaimed the Bavarian war before, because the devil has seen the raths of the Emperor Maximilian, the Count Palatine and other princes. 2, 1054.
Candlemas. Pope Sergius took the feast of Candlemas from the Romans, who went around on this day with torches and lights and looked for Proserpina. 13, 2656. It was a pagan custom to walk around towns and villages with lighted candles; Pope Sergius decreed this as a service on the Feast of the Candlemas. 13, 235. The feast of the Purification of the Blessed Virgin Mary was called the Feast of Our Lady's Candlemas in the papacy, so that wax candles were consecrated, exorcised and lit on this day 2c. 13, 2656. On the day of the Candlemas, so much money was given for wax candles that whoever had the money that was spent on them in the principality of Saxony alone would be a rich lord; 13, 2658.
Love. In German, love means nothing else than to be favorable and kind to someone from the heart, and to offer all kindness and friendship.
1028Love . 102S
and show it. 9, 891. The nature of love is that one does not seek one's own, but that of the one one loves. 4, 506. The love of nature seeks a sweet and quiet life, seeks its own, and is only concerned with receiving good. 8, 1593. The scholastic theologians distinguish two kinds of love, amorem concupiscentiae and amicitiae; the latter is a righteous love, the latter loves for its own sake. 8, 717. Where there is no love, there is strife, strife and strife, so that people do not think moderately of themselves, but think more highly of themselves than is proper. 8, 1599 Where the spirit of love is lost, it is not uncommon for people to kill each other, even in the flesh, and to squander their wealth in litigation. 4, 371. We must keep the city laws, the secular laws and the laws of the land, "so that we do not anger them" and do not violate love and peace. 8, 1598. Where the common peace is in danger, love should be queen and master and alleviate the laws and guide them to peace. 1, 844. Love soon flows from faith and hope, yes, it is so close to it that it can never remain from faith, if it is righteous. 11, 1943. Love must be a servant, and if it is not in the exercise of service, it is not love. 9, 662. Love is kind, gracious, patient, not in taking, but in giving. 9, 734. Faith does not celebrate, but serves the neighbor through love, and contends against the other sins and lusts of the flesh even unto death. 9, 1249. Love is not idle, but continues to crucify the flesh; it cannot stop at its level, but spreads over the whole man. 8, 1516 f. Love uses all things rightly, because in all God's gifts it does not please itself, but serves others. 8, 1599. Faith brings Christ to you and gives him to you as your own with all his goods; love gives you to your neighbor with all your goods. 11, 17. Faith and hope look up to God and belong up; love looks down to the neighbor and belongs down. 11, 1947. Love or the following works neither give my faith its proper form nor do they adorn it, but my faith gives love its proper form and adorns it. 9, 218. Persevere through the Spirit in love toward your neighbor, even if you find nothing in him that is worthy of love. 9, 680. Your brother does not cease to be your neighbor because he falls into a trap or offends you, but then he needs most that you practice love toward him. 9, 680.
Love is not caused to serve by merit or anything else, nor can it be hindered by any indebtedness, ingratitude, 2c. of the neighbor. 9, 669. Love could not even exist if there were not people who sinned, who are the real and proper object of love. 8, 1638. Love is a strong love, which endures in the midst of adversity, proves friendship with its services, seeks what is the other's 2c. 8, 1593. Love from a pure heart goes like this: God has commanded me to let my love go toward my neighbor, and to be favorable to everyone, be he friend or foe: 9, 891. Man and all the world do not know that love is commanded, nor does he understand how each one should serve, be subservient and indebted to another. 12, 362. Right love dispenses good and receives evil, but a carnally minded man receives good and dispenses evil, or withdraws from his neighbor. 8, 1598. Just as faith does its work when it sees nothing, so love should see nothing and do its work most when there is nothing loving, but only displeasure and hostility. 9, 1002. Love does not seek benefit or good, but gives and does benefit and good; therefore it is most active against the poor, the needy, the wicked, sinners, fools, the sick and enemies. 12, 376. It is impossible to govern and teach souls with laws without great harm, where there is not the spirit and love, which have all laws in hand. 12, 868. Christ says in clear words that God loves us, therefore, according to such love, we should esteem all His gifts worthy, high and glorious. 18, 6S4. Where there is love, man gives himself to one another, and is willing and happy to do anything for which he is needed. 13, 654 This is the true nature of love: When it accepts itself, it accepts itself alone, then it remains and rests, and no longer respects anything else in the wide world. 13, 644. Love does not stand in outward appearance, but in fact and truth. 18, 2410. As much evil as cannot be done to love, it nevertheless remains good and does good. 12, 608. A Christian grasps the word that is completely pure in himself, and this also makes his heart so pure and full of righteous love that he shows love toward everyone. 9, 894. Right love says thus: I do not love you because you are pious or wicked, for I do not draw my love from your piety, but from the Word. 9, 893 f. If you look at your neighbor as the word teaches and instructs you, your heart will be pure, and love will be pure.
1030Love . 1031
righteous, so that you do not make a false distinction of the person. 9, 893. The neighbor's wickedness should not overcome me, but where I can punish him through love, or pray for him that he may become better, that I should and will gladly do. 9, 892. The false love seeks only its own, and is full of its own love for itself, not for others. 9, 892. That means a righteous, divine, whole and complete love, which does not paint anyone out, but goes freely over all. 9, 891. That does not mean love at all, that I paint out one or two, who please me and do what I want, and am friendly and kind to them, and no one else. 9, 891. The heretics, ungodly and evil men also have love, but only among themselves and what is theirs, but hate and persecute all pious Christians. 9, 891. This is the highest love that a Christian should do when he has become a believer, that he should also lead other people to faith. 11, 730. He who has doctrine rightly in his heart, and abides in God, abides also in love, for God Himself is love. 9, 1679. To have no love is as much as to do wrong. 9, 1454. Where love and kindness are not, all works are surely condemned. 9, 1228. We urge that one have right instruction and a certain understanding of both, and keep how far faith and love or the wager go. 9, 1702. It is both true that through faith we abide in God, and he in us, and also through love, but so far apart that you separate and discuss them rightly, and do not mix them together. 9, 1702. With the words: "Faith working through love," Paul says that the works of faith are done through love, not that man is justified through love. 9, 633 f. Where faith is, it does not celebrate, but is active through love. Faith takes from God, but love gives to the neighbor. 9, 1190. 9, 1190. Love and betting are not the Son of God, or such righteousness as is pure and holy as the Son of God; therefore they cannot stand before God. 17, 670. The true God has no pleasure in us and does not accept us because of our love, because of other virtues or because of our new nature, but because of Christ. 9, 523. It is a great error to attribute justification to love, because even the saints love imperfectly and not purely in this life. 9, 676 f. Love and betting do not make the person different or righteous, but the person must first have become righteous and different if he is to love and bet. 12, 372.
not obtained by love or by bet. 7, 1456. Forgiveness of sins is before love, and love follows the forgiveness of sins as a gratitude for the gift received. 7, 1456. The forgiveness of sins is free and without merit, but love is a fruit or confession of the forgiveness given. 7, 1457. The forgiveness of sins is not received through love, which is not yet there, but through faith, which loves and gives thanks afterwards. 7, 1458. Paul concludes all fruits of faith in love. 12, 360. Love extends to all fruits of the spirit, and Paul attributes to it all fruits that are done in the spirit. 9, 711 f. If there is righteous faith, then you may also joyfully praise love against all the world. 9, 1707. "God magnifies His love toward us," that is, He makes it great and so certain and evident that it is not possible for a man to doubt it. 13, 341. God's gift or present is inexpressible, for out of fatherly love he gives his only begotten Son, who is as great as himself. 13, 655. Everything that God has instituted for our blessedness and strengthening of faith, as baptism, the sacrament 2c., should be like the kingdom of heaven to us, because it is ordered by God out of fatherly love. 13, 654. God's love, shown to us in Christ, is the most abundant bet and example of God's grace and mercy toward us that fills heaven and earth. 3, 1824. If we believe that Christ is the Son of God who was given for us, our hearts will be kindled to love him. 9, 1495. When a man believes in Christ, he has love. The stronger he believes, the less he trembles; the weaker he believes, the more he trembles. 9, 1493. By means of the knowledge of God's love, we have faith that we can stand in judgment. 9, 1491. The love of God is so great that we can have joy on the day of judgment, when the whole world will tremble. 9, 1491. God wants to have a whole, round, undivided love, which loves and does good to the enemy as well as to the friend. 7, 490. In the love of God and the things that are God's, one should not equal or prefer anything. 3, 1424. Love toward God should govern love toward one's neighbor. 3, 248. Where God's love is not, there is no grace, but only wrath and hell. 8, 451. Whoever does not have right love for Christ will not do what he commanded, that he should boldly preach him and for his sake cheerfully dare and suffer everything 2c. 8, 432. Whoever knows without a doubt that Christ
1032Sieves . 1033
his treasure and savior, life and comfort, then love for Christ follows and flows out. 8, 431. Whoever does not have love for Christ cannot endure the devil's and the world's wickedness. 8, 414. Where there is not the love of God, the heart does not hold God's word; if the heart does not hold it, the hand never holds it. 11, 1038: Where there is right faith, there is the Holy Spirit; where the Holy Spirit is, there must be love and everything. 12, 425: A mute, who could not speak well, and yet teaches in love and humility, would be better than one who speaks as an angel, and yet seeks only his own. 12, 424: What God gives, he gives not as an earned reward out of merit, nor out of equity, but out of causeless and divine love. 13, 653. This is the nature of Christian love, that it bears and endures everything and yet does not allow itself to be made bitter. 13, 867. Love never falls away, it suffers everything, believes everything, tolerates everything; it loves enemy and friend in the same way, and does not change when the neighbor changes. 8, 1592. Where people do not follow God and walk in love, and prove faith by deed, they should know that they are not God's children, nor heirs. 2c. 12, 457. If we do not also let faith shine through love, it will certainly be nothing but a false dream of faith, so that we deceive ourselves. 9, 1698. Christians are known by the few things when they show love to one another, as Christ said to his disciples 2c. 20, 44. By love and works a man becomes certain of what Christ is in him, and he believes in him. 11, 24. Although love does not make friends nor blessed, yet such a landmark of friendship or of the received treasure of righteousness and innocence must follow. 8, 556. Lest we deceive ourselves and rely on false faith, God requires love that we prove faith and become certain that we believe right. 12, 428. Although love does not make righteous, it proves that in order for the person to be righteous, that is, faith. 12, 373. After faith, love fulfills the law and is also a sign and proves that the person has faith and is pious. Thus both law and love are witnesses to the person that he is pious. 12, 3. 72. In all that we call and command, love shall remain as a mistress in all laws and dealings. 1, 848. Faith alone must command love, otherwise it commands all other commandments. 12, 1471. Only tell me of no love or friendship where one wants to break off the word, because not the love, but the word bnngt eternal life,
God's grace 2c. 9, 831. Love is a master and rule of all laws, which must all be guided by love. 12, 1471. No law can be set above love; it shall rule by force. 3, 249. Love is empress over ceremonies, and ceremonies should give way to love, but not love to ceremonies. 19, 1403. The commandment of love is truly the epitome, the head, the completion, the end of all laws, without which all other laws are rightly regarded as nothing. 8, 1590 f. Jerome says: "We hurt our bodies with watchfulness, fasting, labor, 2c., and we neglect love, which alone is the mistress and master of works. 9, 666. Love is the highest virtue, which is not only ready to serve with tongue, hand, money, and goods, but also with the body and even with life. 9, 669. Patience, chastity, temperance 2c. are fine virtues, but nowhere equal to love, which is all, and includes all virtues in itself and brings them with it. 13, 654. 2096. Love, after faith has been received, fulfills all laws cheerfully and freely, and does not base on them the confidence of being saved by them. 8, 1599. The commandment of love is that I have a fine desire to do willingly and with joy what is dear to God. 12, 1472. Christian love is not to find pious, righteous, holy people, but to make pious, righteous, holy people. 12, 27. Christian love does not despise a person, but rather accepts him, gladly deals with him so that he can help him from vice, punishes him, teaches him, prays for him, tolerates and bears him. 12, 26. He who cannot tolerate evil words or gestures and no affliction, nor can he bear them, knows of no Christian love, and can neither believe in nor practice the forgiveness of sin. 12, 605. Our dear Lord Christ does not want a hypocrite in His kingdom, but wants to have right Christian love among His disciples and Christians. 13, 2231. Christian love cannot remain silent nor tolerate that the neighbor errs and sins; it must punish and correct where it can. 3, 228. Cursed be the love that is kept to the detriment of the doctrine of faith, to which everything must give way, love, apostle, angel from heaven 2c. 9, 645. Where blessedness is concerned, when enthusiasts teach lies and error under the appearance of truth, love must not be allowed to prevail, nor must error be approved. 9, 646. Love cannot suffer nor be silent that God's commandment is despised, it punishes and reproaches the one who does against God's commandment, it does not allow itself to resist this 2c. 12,
1034Love - love. 1035
The right love is of the kind that it does not like to see the neighbor's sin and shame, and would like to have this corrected; therefore it must be angry and punish. 12, 610. The pagan love is thoroughly favorable to no man but itself alone. 12, 26. As long as a man is adorned with virtue, pagan love loves him; but where there is no virtue or it falls away, it casts him away. 12, 26. After the spirit of love has been received from the preaching of faith, it is permitted to do everything else that is ordered in ceremonies and human manner 2c. 8, 1697. The world has such love for God that it calls His holy word a heresy, a seduction of the people, seditious, error 2c. 12, 1473. 12, 1473. If love is the essence of faith, as the sophists fool, then love is the chief of the Christian religion, and I lose Christum. 9, 369. Instead of the noblest virtue, love, we have devised our own works, instead of our neighbor we have put wood and stones, clothes and food, even the dead saints in heaven. 12, 379. The sophists' gloss is impious, that faith is not enough to blot out sins and make righteous, but say that faith must be adorned with love. 12, 428. "Love covers the multitude of sins," that is, where there is love, it covers the sin of the neighbor and gladly forgives. 9, 1088. Love covers not one, two or three sins, but the multitude of sins, cannot suffer and do too much, covers everything. 9, 1088. Love is such a pure, delicious virtue that it neither speaks nor thinks anything evil of its neighbor, but also covers, not just one or two, but the multitude of sins. 12, 607. Love is such a virtue, which is so strong and powerful that it can not only bear, but also cover the multitude of sins. 12, 606. Just as God covers my sin with His love when I believe in Christ, so I should also cover my neighbor's sin with my love. 9, 1088. 1267. The examples for other laws we must look for outside ourselves, but the example for the commandment of love is shown to us in ourselves: "Love your neighbor as yourself." 8, 1690. He who walks in love awaits the day of future judgment with joy. But the wicked do not so. 9, 1884. When Christ will have delivered the kingdom to the Father, and God will be all in all, then faith and hope will cease, and love will be perfect. 9, 677. If we were pure from all sins and burned with love for God and neighbor, we would surely be saved.
right and holy through love. 9, 677. Luther's disputation on 1 Cor. 13: "If I had all faith," 2c., item: "Love is the greatest among them." 19, 1458 f. Love is the greatest among them 1 Cor. 13, 13. because it will remain in the life to come. 22, 1924.
love. To love a woman does not come from a corrupt nature, but from a nature that has been corrupted and set right again. 1, 1743. To love means to do good to another. It means to grant good to another, or to seek what is another's. 8, 1638. Covered and protected by the heaven of forgiveness of sins and throne of grace, we begin to love and fulfill the law. 9, 677. There is no one who loves God without the Christians alone, who have God's word and love Christ, although not as fully as they should. 13, 866. 2332. When you are reconciled to God and your sins are forgiven, then go on your way and do what God has commanded you to do, love God and your neighbor. 13, 2344. To love one's neighbor is to do him every good. For loving, where it is righteous, is not done with thoughts and words alone, but with action. 13, 2409. To love one's neighbor means to teach, instruct, admonish, help, counsel and do everything possible to help him in body and soul. 13, 2409. No one can love Christ unless he believes in him and is comforted by him. 13, 2076. That we love the Lord Christ and set our heart on him cannot be done except by faith. 13:644 He that seeketh or taketh any other way to God, but this, that he loveth Christ, lacketh the Father, and never cometh to him. 13:660 The word, "Ye believe in him," signifieth what is the right honor, that he may know that he loveth Christ, namely, that he believeth his word. 9, 1133. Whoever sincerely believes that through Christ's death and resurrection he is justified from sin and redeemed from death will certainly love him. 9, 1133. It is not possible that he who believes Christ for his justified Savior should not love and do good. 11, 24. If you want to have a gracious God and Father and know that He loves you, believe in the Son whom He gave for you and who hanged Himself on the cross. 7, 1956. I believe that Jesus is the Christ, and do not hate my brother, but love him with sincere love. Therefore I have the mark in myself that I love God. 9, 1500. If you love Christ, you will not put your trust in any thing but the merits of Christ. 9, 1499. That we should love God "from
1036Liebenwerda - Lindenau. 1037
To love God with all your heart, with all your soul, with all your might" is so difficult that no saint could fulfill it unless God forgave. 3, 1423. To love God with all your heart is to love nothing more than God, his word and will, so that we love nothing above him in heaven and on earth. 3, 1732. To love God with all my heart is to love God above all creatures, so that if God, my Lord, wills it, I will despise them all for his sake and let them go. 11, 1541. To love God with all your soul is to give up your whole life, and to give up everything before you would leave your God. 11, 1541. To love God with all my mind is to accept nothing but what pleases God. 11, 1542. To love God with all one's strength is to put all one's strength into it, so that one may venture all that he is able to do before he would do what would be against God. 11, 1542. In the commandment that we should love God above all things, it is not forbidden that we should love no other things, since all things that God has made are lovable. 3, 1424. No one can love God unless he believes that he is loved by him first and has a gracious God in him; otherwise the heart flees from God 2c. 11, 1056. Loving God does not involve thoughts, as the mad monks think, but loving God means, as the Lord says, loving one's neighbor. 13, 856. 2332. To love God and neighbor is One Work, One Love; what we do to our neighbor in preaching, teaching, clothing, feeding, is all done to Christ Himself. 12, 1474. After we have done God's own service with our hearts, he does not charge us more than that we should love one another. 13, 1277. If we want to be among the multitude that loves God, we should love our neighbor and show him all kindness in his need. 13, 858 f. If you desire to know how to love your neighbor and have a clear example, pay careful attention to how you love yourself. 9, 669. To love is not, as the sophists fool, to do good to another, but to bear another's burden, that is, to bear what is burdensome to you and you do not like to do. 9, 734. If I love God, I do not flee from him, but approach him as a father. 9, 1493. Only he is proven as such who loves the name of the Lord, who despises his own name, and desires that only the name of the Lord be praised. 4, 596.
Liebenwerda. Miltitz asks the Elector for a colloquium at Liebenwerda with Luther; the latter agrees, so does Luther, and the same took place; Luther reports on this. 15, 746 ff.
Love potion. Luther does not allow the excuse of the one who pretended that a girl had made love to him through a love potion. 22, 1186.
Songs. We do not sing songs of mourning or sorrow for our dead, but comforting songs of forgiveness of sins, of rest, sleep, life and resurrection 2c. 10, 1426. 10, 1426. It is important that God's people accept a word or song and know it to be right, because the spirit of God must be in such a people. 3, 1889. In the papacy, fine songs were sung on the feasts of 2c, but not a single letter or tittle was understood by all of them, but they quickly fell on other things. 13, 1889. The songs in the higher choir interpreted. 4, 1742 ff. Lyra's opinion on the songs in the higher choir. 4, 1750 f.
Lindau. The pious Wolf of Lindau was Christianly divorced from us to the Father in Heaven at the Imperial Diet in Augsburg. 5, 1061.
Lindenau. Luther admonishes Hausmann to stop his preacher Paul Lindenau, who had attacked city council members in the pulpit. 21a, 929. Luther punishes the improper behavior of Paul Lindenau, preacher in Zwickau. 21a, 1098. Luther admonishes Paul Lindenau to refrain from insulting personalities, which can excite the full, but to plant love and peace. 21a, 1099. Luther is pleased with Hausmann's report of Paul Lindenau's good behavior. 21a, 1106. Luther writes to Spalatin about the dispute between Mühlpfort, mayor of Zwickau, and the preacher Lindenau, which must be settled carefully. 21a, 1114 f. Luther gives the Hausmann advice on how to proceed in the matter of the preacher Paul Lindenau. 21a, 1117. Luther writes to Hausmann: it would be safest, in order to prevent other things, that the preacher Paul Lindenau be dismissed and go to Wittenberg for a while. 21a, 1123. There is no end to the complaints about Lindenau and the accusations, so that no other remedy is to be seen than that he leaves the place and the unrest. 21a, 1124. Luther writes to Spalatin that he has acted with words and writings in the matter of Mühlpfort, and hopes that Paul Lindenau will be dismissed from Zwickau. 21a, 1132. Luther receives an order from Duke John Frederick to examine Paul Lindenau about his teachings before he is confirmed as preacher in Elsterberg. 21a, 1287 f. Luther reports to Duke John Frederick that the interrogation of Paul Lindenau had turned out favorably for him, and requests that he be confirmed in Elsterberg. 21a, 1292.
1038Lindness - Wage. 1039
Lindigkeit. Lindigkeit (leniency) comprehends a great deal in itself, so that a man may make himself agreeable and pleasing to all men, and may be in everyone's way, doing good to everyone, yielding to everyone 2c. 12, 1100. Lindigkeit actually means to yield from one's right and to give way so that unity may be preserved. 1, 848. clemency is a virtue, that one directs and sends himself, makes himself according to and even with another, and does not make himself the rule and the rule 2c. 12, 85. leniency is a fairness, comfort and moderation of ourselves against other people's weakness, foolishness and inequity 2c. 12, 1102. Those who do not want to be judged in leniency make a severe judgment for themselves out of the kind judgment. 4, 705. St. Ambrose has beautifully called the virtue of prudence: a reasonable walk. 12, 1102.
Link. Scheurl praises Wenceslaus Link as the only one who preaches Christ in Nuremberg. 21a, 180. Luther urges Wenceslaus Link to take up residence in Wittenberg. 21a, 434 f. Luther promises Wenceslaus Link his presence at his wedding. 21a, 474 f. Luther speaks out about the departure of Wenceslaus Link from Altenburg to Nuremberg. 21a, 768. Luther warns Wenceslaus Link about two people who are expelled from Austria, who are orthodox Christians in the face, but poisonous sacramentaries behind the back. 21a, 1106. Luther consoles Wenc. Link over the loss of his daughter. 21a, 1466. Luther dissuades Wenceslaus Link from leaving Nuremberg because of the repulsiveness. 21b, 1966 ff. Luther strongly advises Wenc. Link to exchange his present position with the one in Leipzig. 21b, 2386. Luther consoles Wenc. Link because of the contempt for the Word of God that was evident in Nuremberg. 21b, 2645 ff. Luther writes to Wenc. Link because of his comments on Genesis, that the printers and booksellers find it difficult to print large books, because they often cannot sell them. 21b, 2776. Luther sends Wenc. Link the promised preface to his "Annotationes über die fünf Bücher Mosis". 21b, 2879 f.
Lippe. Hermann von Lippe was recommended to Luther by Wilskamp; Luther gladly accepted him and offered him his care and help. 21a, 1222.
Livius. Many great, excellent deeds have perished, which are not described. Hardly a small particle of Livius is left, the rest is lost and perished. 22, 1564. Livius' statement about the Roman Empire. 4, 2074.
Praise. We have nothing to give back to God but praise, honor and thanks for his unspeakable gift that he has poured out on us through the gospel. 4, 1335. Whoever has received grace and lives to praise God on earth, God praises him in the present life and in the life to come. 4, 618. Whoever is ill at heart, let him take hold of some praise of God, and he will soon find relief. 4, 1046. Under the law, praise was offered in the temple alone, but now as far as heaven reaches. 4, 1417. There is now much ringing, whistling, singing, shouting and reading in all churches, but I fear very little praise to God, who wants to be praised in spirit and truth. 7, 1407. It is impossible that someone should not be puffed up by the praise of his praise. 9, 721. Jerome says that he has seen many who have endured many accidents to body and goods, but none who have been able to despise His praise. 9, 721.
praise. One should learn to praise and thank God, even if he is not there as soon as we would like. 5, 624. He praises God above all things, who alone attributes justice, wisdom, power and all good things to God and thanks Him for it. 4, 615. Praise and thanksgiving must be done in such a way that one waits with patience for God's help. 5, 625. The power of the kingdom of Christ is praise, so that there is no other worship than praising, believing and giving thanks to this name. 4, 1417. An effective remedy in dangers is to begin to praise God; then the evil is alleviated, confidence grows and faithful invocation follows. 4, 1045. Augustine rightly says: If a minister of the word is praised, he is in danger; if a brother despises him and does not praise him, the brother is in danger. 9, 721. sparrows and ravens are not so mean as those who like to be crowed and praised. 13, 2727.
Exaltations of praise. Such people, who are neither proud by praise nor downhearted by rebuke, but simply preach the good deeds of Christ, walk in the right order. 9, 722.
Loche. Luther pleads with the princes of Anhalt on behalf of Heinrich von der Loche, whose ownership of an estate is disputed. 21b, 2047.
Loci Communes. Melanchthon's booklet, Loci Communes, is not only worthy to remain eternally, but also to be used as a guideline in the church. 18, 1671.
Reward. To those who please God, great reward inevitably follows, even though they do not seek it. 4, 1166. By the words of reward the godly are provoked, comforted.
1040Lohr - Lions. 1041
and raised to continue, persevere and overcome in doing good and enduring evil. 18, 1810 f.
Lohr. Johann Lohr. 16, 2625.
Lombardus. Peter Lombardus was a very industrious man of excellent mind, and wrote many splendid things, but he confused his book with many useless things. 22, 1402. Peter Lombardus, who was a very good man, wanted to prevent the too great quantity of books by his way of teaching, but produced an even greater one. 22, 1894. Peter Lombardus, with the whole crowd of theologians, has a false description of hope, which leads to the downfall of the whole theology. 4, 455 ff. Peter Lombardus disputes that such children who do not reach the eighth day and die uncircumcised are damned. 1, 1083. Peter Lombardus discusses the question of how women are blessed without circumcision. 1, 1077. Peter Lombard and the other scholastics do not pay attention to the Ten Commandments at all, and pass by them. 2, 1896.
Löner. 24 Caspar Löner, who had been called to Leipzig, was rejected there in a very careless, thoughtless and hopeful manner. 21b, 2378 f. Caspar Löner wrote to Luther that he did not desire the position in Oschatz. 21b, 2380.
Lonicer. Luther advises Johann Lonicer not to think about a change of location soon because of inconveniences. 21b, 1955.
Loosening. Whether loosening is a sin. 14, 865 ff.
St. Lawrence, St. If someone was afraid of a conflagration, he made St. Lawrence his emergency helper. 10, 34.
Loreto. Pope Clement spoliated and plundered the chapel at Loreto and found great goods inside. 7, 1057.
Losan. Luther writes to 24. Oswald Losan in Leipzig about the consumption of the Lord's Supper under both forms. 21a, 1668 f. Luther approves the request of the mayor of Zwickau, 24. Oswald Losan, for support of the boys' school there. 21b, 2694 f. Luther, Bugenhagen, and Melanchthon petition the Elector on behalf of the mayor, 24 Oswald Losan, of Zwickau in a scholarship matter. 21b, 3108 f. 24. Oswald Losan has accepted to educate his brother's eight poor orphans, although he himself has five sons and two daughters. 21b, 3109.
Ransom. There was no other ransom in heaven and on earth by which I could be bought, but Christ, the Son of God, who gave himself for me a condemned sinner. 9, 239.
Löser. Luther's letter on the 147th Psalm to the hereditary marshal Hans Löser. 5, 1302. Luther's letter to Hans Loser. 8, 1026. Luther asks Hans von Löser, hereditary marshal, to be godfather for the son born to him. 21b, 1802 f.
Ransom Key. The key of salvation is the power or office to absolve the sinner who confesses and converts from sin, and to promise eternal life again. 19, 952. The ransom key drives the work of the gospel, entices to grace and mercy, comforts and promises life and bliss through the forgiveness of sin. 19, 952. The release key of the pope must not need his office, but must help the binding key to increase money and power 2c. 19, 916. The pope has never needed his loosening key, because he has never abrogated his own law. 19, 914.
Lot. Lot's daughters were concerned and worried about nothing else but how the human race would be preserved. 1, 1295. Lot's daughters did not sin out of fornication or lust, but in great sorrow and fear did not know what they were doing. 1, 1300. Lot's wife was undoubtedly a faithful and holy woman, but sinned out of human weakness. 1, 1280. Lot's wife teaches us with her example that we should remain constant in the faith that was once given to us. 1, 1284. Lot's wife must bear a temporal punishment for her disobedience, but her soul will be saved. 1, 1282.
Lotther, Matthes. Luther asks Duke Heinrich of Saxony to punish Matthes Lotther, citizen of Freiberg, who had committed blasphemous acts, not with his life, but with temporary imprisonment. 21b, 2067 f. Luther again asks Duke Heinrich of Saxony to have Matthes Lotther (Luther) interrogated, and if he is found innocent, to let him in again. 21b, 2074. Luther writes to Duke Henry of Saxony that he has found Matthes Lotther, map painter, to be innocent, and asks that the Duke have him interrogated. 21b, 2119.
Lotther, Melchior. Luther intercedes for Melchior Lotther, who is said to have been the worst offended by the prince. 21a, 650.
Louvain. The rude asses of Louvain want to defend Purgatory in their articles, which recently went out in print. 2, 1900. 2, 1931. The sophists of Louvain show what loose, frivolous strings they are who teach the Pabst's lies and loose theology. 2, 1931. The sophists of Louvain deny the substance and the right essence of the Christian faith and life. 2, 1997. the asses
1042Löweuer - Lübeck. 1043
The lion-heads say that the Scriptures do not teach that the Holy Spirit is given by faith, when all the books of the prophets and apostles clearly say this. 2, 1997. the Pabst's sophists of lions only deal with the fact that we are to be inflicted with cruel tyranny and sword in an unreasonable way. 2, 2002: The asses of Louvain have recently falsely stated in their articles that after baptism and absolution there remains no sin in man. 2, 2003 We monks were, in our opinion, completely pure after baptism and had no sin left; the same is still taught by the Sophists of Louvain and Paris. 2, 2004 The sophists of Louvain impudently say that in no place is it taught in the Scriptures that we are given forgiveness of sins and eternal life through faith. 2, 2059. The sophists of Louvain praise the evil, corrupt and shameful nature, and teach that which nature otherwise compels us poor men to do. 2, 2061. The Sophists of Louvain and the wretched Council of Trent count ear confession and atonement as penance. 6, 1646. Those of Louvain and Cologne condemn God's word to the ground, and call it heresy, drive and incite emperors and kings to persecute us. 12, 1243. The theological faculty of Louvain condemns the teachings of Martin Luther. 15, 1340. Luther's answer to the articles which the Magistri nostri of Louvain and Cologne have extracted from the Explanations and Theses on Indulgences and condemned as heretical. 15, 1346. The Magistri nostri of Louvain and Cologne, by their frivolous and sacrilegious condemnation, since they give no reason, have given Luther's books no little encouragement. 15, 1359. Luther's writing against the 32 articles of the theologians at Louvain. 19, 1808 ff. At Louvain, Scripture means the three magisterial sacraments: Barett, Talar and Liripipium. 19, 1815.
Löwener. Luther sends Spalatin the verdicts of condemnation of the Löwener and Kölner, and now answers them in print. 21a, 247. Luther thanks Martin Seligmann for sending him the verdicts of condemnation of the Louvain and Cologne. Many consider this writing to be similar to that of the dark ones, but it is really genuine. 21a, 249 f. The people of Louvain and Cologne burned Luther's books. 21a, 310. The Louvians, the Parisians, the Leipzigers, the Roman Sophists foolishly pretend that a stone would have mercy on them. 5, 333. Paul does not say: Who will deliver me from the death of this body, but from the body of this death, because in this life
the purity of the Löwen saints is not possible. 18, 1194. The people of Louvain and Cologne seek to rub off the disgrace they received from Johann Reuchlin on Luther and to restore their honor. 15, 1351. The people of Louvain and Cologne very wisely did not want to give a reason for anything, because they knew that Luther was a theologian who had so fortified his own that they could not overthrow it. 15, 1359. The people of Louvain and Cologne have "we condemn" in their mouths and nothing else, instead of: "we prove"'; therefore Eck wanted to have these people as judges. 15, 1361. fine is the word of Chrysostom, applied to the lions and cologners, that the Pharisees arm themselves with the crowd, since they confess that they are stripped of the truth. 15, 1362. The Louvians are Scotists, and the Cologners Thomists, that is, Pelagians, who dream from their own heads, raging against the grace of Christ. 15, 1367. Although the Löweners and Cologneers have raced quite extraordinarily in Reuchlin's cause, they have nevertheless made it easier than with their nonsense in Luther's cause. 15, 1369. It is a petitio principii with the Louvain and Cologne, which is also forbidden by their Aristotle, that Luther is answered with exactly what he challenges. 15, 1370. Luther says: "I have sought this in the Louvain and Cologne, that they have shown by testimonies of Scripture or acceptable reasons that theirs is true and mine is false. 15, 1370. Their own conscience convinces the people of Louvain that the papacy was introduced into the church not only without, but also against God's word. 19, 1813. Luther reports to Jakob Probst that he has already begun to arrest the Louvainers. 17, 2179. The Louvain Sophists have burned Henry and John in Brussels. 3, 1373. Luther sends the articles of the Löwener back to the Elector; he had already received them in print. 21b, 3089. Luther deals with letters against the Paris and Louvain asses that is, with his last pamphlet. 21b, 3184.
Lübeck. Luther advises the Elector John not to write again to those at Lübeck about the release of a Protestant preacher, even though he would like to see him released. 21a, 821. Luther expresses his joy to the preachers of Lübeck for their support of the Reformation and gives them instructions for its successful continuation. 21a, 1410 f. Bugenhagen reports to Spalatin that Christ, through his ministry in Lübeck, has accomplished all that he would like to hear about the gospel. 21a, 1747.
1044Lucas - Lie. 1045
Lucas. According to Apost. 11, 28, Lucas lived after Paul's death and also after the reign of Emperor Claudius. 9, 1871. Lucas was forced to write for the sake of the wicked, because they had spread false and uncertain news of Christ. 9, 1865. Lucas wants to make Christ common to all nations and therefore leads his genealogy up to Adam. 7, 6. St. Lucas has kept this before the other evangelists, that he not only describes Christ's work and teachings, but also the order of his journeys and ways. 11, 1572 f. Matthew and Marcus do not keep the strict order in the narration of the institution of the Holy Supper, but Lucas, who wrote after them. 20, 1048.
Lucas, pastor. Luther recommends Lucas, a pastor appointed by the Knights of St. John in Magdeburg, to Amsdorf. 21a, 1754.
Lucelburg. Melusina von Lucelburg was a succubus or devil. 22, 754.
Lucia. St. Lucia's response when the judge threatened her that he would take her by force to the altar of idols 2c. 2, 505.
Lucian. In Lucian, Diogenes ridicules Alexander. 6, 257.
Lucifer. Lucifer was more pious and better than the others, but because he wanted to be hopeful and despise God, he fell down like this. 13, 2303. To boast of spiritual things and to be presumptuous about them is the fall of Lucifer, by whom we fall suddenly from heaven. 6, 458. Lucifer with his angels fell from heaven because he sinned against the first commandment and rebelled against God and His majesty. 3, 1795. Luther has no doubt that Lucifer fell into such a sin that he wanted to inquire and know more than was due to him about God, who was not revealed through the Word. 1, 1085. How the fathers interpret the saying Isa. 14, 12. to 14. under the king of Babylon's name of the fall of Lucifer, who wanted to be the natural image of God. 3, 1959. Throughout the papacy, the text Isa. 14, 12. has been mistakenly understood by the fall of the angel Lucifer, since it is a figurative decoration. 6, 258.
Lucretia. Lucretia did not break the marriage, because she was forced by force through the sword, and Tarquinius alone is an adulterer. 2, 505.
Lucretia Borgia. Pope Alexander VI had two sons and a daughter, named Lucretia, with whom both father and son had courted and committed incest. 22, 855. 852.
Lüder. In Saxony, from Lothar or Luther, as Caesar calls him, is a famous name
and great family born, namely the Lüder. 2, 1415.
Louis, St. Louis goes about brewing beer. 3, 1165. St. Louis, King of France, learned well from his mother that she would rather see her children dead than have them commit a mortal sin. 3 1Z03
Air. The air carries the clouds and holds on to such a great load of water from God's command or power of the Word. 1, 545.
Lie. The lie is the greatest enemy of human society. 3, 1334. Actually, it is called a lie when our neighbor is deceived to his detriment and to our benefit. 1, 788. He who wants to overthrow lies violently, must put in their place truth that is public, certain and constant 2c. 20, 902. The Holy Spirit knows very well how to prove the contradiction and make it certain when he punishes lies and error. 20, 903. There are two kinds of lies: one is human, which lies for the sake of temporal good; the other is even diabolical, which lies in spiritual matters. 16, 2079. In the schools one disputes about three kinds of lies: Joking lies, lies with which one serves others, and harmful and shameful lies; but in truth only one kind of lie is 2c. 1, 1317. Of the three kinds of lies: the harmful lie, the white lie and the joke lie. 2, 171 ff. Augustine makes three kinds of lies: Joking lies, white lies and harmful lies. 1, 788. If I want to harm my neighbor with lies, be it to body, property, honor or name, these are real lies. 3, 1127. 3, 1127. A white lie or a lie of service is wrongly called a lie, because it serves the benefit of another and prevents the sin of doing harm. 1, 788. Lies to joke and fool are not real lies, because one knows that no harm will come to one's neighbor. 3, 1127. The further a lie travels, the fatter and thicker, bigger and stronger, more beautiful and complete it becomes. 216, 2010. The lie requires much effort and care to appear as truth. 4, 964. one must have seven lies, that one covers; but the truth breaks out nevertheless and keeps the place. 12, 1533. If those, so one considers holy, preached lies of rules, caps, plates, ceremonies 2c., then I should not accept them, because one should not look at the person. 11, 1812. One often hears great lies and keeps them longer than all God's words, as the pope's and all the world's lies and idolatry are kept from the beginning. 9, 1810. The kingdom of plates came from lies, built on lies, it has to do nothing but lie with words, works and all forces. 16,
1046lie - desire. 1047
2081 f. That the pope has drawn souls away from Christ to his and their own works is the devil, devilish lies, and hellish fire with eternal death. 16, 2080. The greatest, grossest, most impudent lie, even in the own conscience of the papists, is that the pope at Rome is the bishop over the whole Christian church in all the world. 16, 2081.
lie. Lying is called doing harm to one's neighbor. 3, 687. There is no more harmful vice on earth than lying and infidelity. 5, 880. He who lies in doctrine in such a way that he leads God's word to it, makes the devil God and God the devil, as if God spoke the devil's lies. 17, 1064. He does not lie who speaks falsely or erroneously, but he who persists and acts stubbornly is a knowing liar. 18, 895.
Lying faith. If the word is not there, it becomes a faith such as the sacramentalists, Zwingel, Carlstadt, Anabaptists, Turks, Jews and the pope have, a lying faith 2c. 13, 2437.
Book of Lies. Luther sends back to the Landgrave of Hesse the Welsh book of lies about Luther's death, and reports that in a few days his book against the diabolical Pabst will go out. 21b, 3075.
Signs of lies. If you are led to something else to help you than through the teachings or works of the Lord Christ, conclude freely that it is the work of the devil and a sign of lies. 8, 347.
Liar. All men are liars, and all their counsels and efforts are lies, because they are without faith in God. 4, 357 f. Those who do not believe do not have the truth, therefore they always remain liars, since faith alone makes truthful people. 4, 1119. The bitterest word of reproach is to say that someone is a liar. 3, 1334. Where a liar appears, or a pope says: Latz so viel Messen halten 2c., there one falls to, the rich promises of the divine majesty do not move us; for he who is not of God does not hear God's word. 11, 2396.
Lupinus. Luther's attribution of the shorter interpretation of the Epistle to the Galatians to Petrus Lupinus of Radheim and Andreas Bodenstein of Carlstadt. 8, 1352 ff. D. Lupinus, actually Peter Wolf von Radheim, Doctor of Theology and Philosophy, canon in Wittenberg, had a happy outcome from this life. 15, 2543.
Lus. Jacob changes the name of the city Lus to Bethel. 2, 935.
Lust. Nature is so cunning and mischievous on her request and desire that no one can resist her.
God does not want people to enter into lust without his will; he wants them to greet him beforehand. 12, 17. God does not want to suffer that one enters into lust without his will; he wants one to greet him beforehand for this. 5, 1102. The lusts of the flesh are not only the gross impulses of the flesh, unchastity, anger, impatience 2c., but also the spiritual ones, as there are doubts, blasphemy, idolatry 2c. 9, 683. The evil desire is so strong and powerful that it also wants to throw man completely under sin, and does so, if he does not resist it by faith 2c. 12, 525. 12, 525. We are not to give our consent to the lusts of the flesh or to carry them out, that is, not to think, speak and do what the flesh puts into us, or what it provokes us to do. 9, 684. The lusts of the flesh are not carried out if one does not consent to them; although one is moved by impulses, they are not carried out by deeds. 8, 1602. A man must not judge himself by his feeling of evil desire, as if he were lost because of it, but must work with the rest of the sin he feels for the rest of his life. 12, 624. There is nothing in the fact that one feels evil desire, so far that one only argues against it. 12, 624. Those who feel the lusts of the flesh should not therefore despair of their blessedness; they may feel them after all, but they must not consent to them. 9, 689. Christians have the consolation that if they feel evil lusts, they are not condemned for it; but they should not consent to them, but abstain from them. 9, 1194. The lusts, both of unchastity and of wrath, are in us, but we should deal with them so that they do not reign. 4, 363. It is not enough for one to abstain from works and let the evil lusts remain in the heart, but one must strive for the soul to be chaste through faith. 9, 1159. Whoever obeys the flesh and continues to perform the lusts of the flesh, let him know that he does not belong to Christ 2c. 9, 698. Those who do not repent, but persist in performing the lusts of the flesh, clearly show that their spirit is full of falsehood. 9, 697. Those who obey the flesh to fulfill its lusts lose faith and the Holy Spirit, and if they do not return to Christ, they die in their sins. 9, 692. Those who follow and obey their evil lusts lack faith, which is the right armor of God. 9, 1740. They deceive themselves who say they have faith, and think that is enough, and that they have no way, if they follow the lusts of the flesh.
1048Lust - Luther. 1049
perform. 9, 1145. The two cannot stand next to each other, having and keeping spirit and faith, and still fulfill the lusts of the flesh, because the two are against each other. 12, 866. Carnal desires fight against the soul, for if one does not resist them, the treasure and inheritance that we have in that life will be lost over them. 12, 576. Carnal desires fight against the soul, that is, against the faith and good conscience of man, so that where they prevail, the spirit and faith are lost. 12, 577. Some pretend to run away from worldly lusts with physical flight, running into the deserts or into the monasteries, but they are stuck in the heart, possessing you through and through. 12, 107 f. The lusts of the flesh are not overcome by partaking of food and drink, but by earnestly attending to the word and calling upon Christ. 9, 711. It is a great work that the spirit should be lord over the flesh and tame the evil desire that is innate in us from father and mother, for it is not possible without grace. 9, 1159. Although watchfulness, work and the other labors of bodily exercise are very useful and necessary, they are not sufficient to overcome evil desire. 9, 1741. You can make the body weak and kill it with fasting and work, but you cannot drive out the evil desire with it; faith, however, can dampen it. 9, 1000. 1160. One should juice, pray and work, defend oneself with God's word, so that one dampens and suppresses the air. 9, 1194. The right remedy to curb the evil desire is the obedience of truth through the spirit. 9, 1159. If one grasps the truth with the heart and is obedient to it in the spirit, this is the right remedy and the most powerful medicine for evil desire. 9, 1000. Through faith the heart of the Christians gains the desire and love to be obedient to God and to beware of sins, therefore they resist and do not follow the lusts of the flesh. 12, 867. Christians have the power to resist the lusts of the flesh, because they have received the Spirit through faith and know that they have a gracious God. 12, 867, Even in the saints there still remains all kinds of sinful lust from original sin, which always stirs and wants to burst forth, even with gross outward vices, where it is not resisted. 12, 524 f. Neither Jerome, nor Benedictus, nor Bernard and others could come to the conclusion that they had not felt any lust of the flesh. 9, 701 f. After we have kept all the ways of the Lord, there still remains the task that we should not resist the evil lust of the flesh.
crucify in us. 4, 1088. If a man has become righteous through faith, he is still not free from evil lusts; therefore the spirit has to struggle daily. 9, 1145.
Pleasure gardens. The king of Babylon lent the queen large pleasure gardens to build on vaults above the roofs. 14, 1483.
Luther. Luther's parents. Luther tells Spalatin about his origins and his life story. 19, 1776. Margaretha, Luther's mother, told Melanchthon that Martin was born on the tenth of November. At night after eleven o'clock, and the name had been attached to him because he had been baptized on the next day, St. Martin's Day. 14, 458. Luther's mother said that she was doubtful about the year of his birth; but his brother Jacob said that the opinion of the family was that Martin was born in 1483. 14, 458. The parents of Martin Luther first had their residence in the city of Eisleben, where Martin Luther was born. 14, 458. Luther says: I am the son of a farmer; my father, grandfather, ancestor were real farmers. After that, my father moved to Mansfeld and became a miner there. 22, 1549: Luther's father was a poor hewer miner in his youth. His mother carried her wood in on her back 2c. 22, 1932 Luther's parents kept him very hard, so that he became very shy about it. His mother once pushed him for the sake of a nut, so that the blood afterwards bled. 22, 1194. The parents' seriousness and strict life, which they led with their son Martin Luther, caused him to run away to a monastery and become a monk. 22, 1194. Against his father's will and without his father's knowledge, Luther entered the monastic state, since he had just turned twenty-two years old. 19, 1501. Since Luther had entered the monastery of the Augustinian Order at Erfurt, his father was very annoyed. 2, 1890. Since Luther claimed to his father that he had been called to the monastic state by terrors from heaven, the latter said: God grant that it is not a delusion! 19, 1501 f. When Luther had taken his vows and his father was already satisfied, he said: Would to God that it were not a deception of the devil! 19, 1799. If Luther had known that God's commandments must be preferred to all other things, he would not have become a monk without the knowledge and against the will of his father. 19, 1502. Luther's father intended to bind him by an honest and rich marriage, but would not let him enter the monastic state. 19, 1501. Luther still remembers well how his va-.
1050Luther . 1051
The priests and the papal clerics were all despised by Luther's father. 2, 1890. Since Luther's father was once deathly ill and the priest admonished him to be a little modest to the clergy, he replied: "I have many children, I will let them have it, they need it better. 7, 1052 f. Luther's father once said, when he was deathly ill: "They do much better to give their money to their poor children than to give it to the monks in the monasteries. 7, 1001. Since Luther's father was in his last days, he made an excellent confession of his faith before the pastor of Mansfeld, Michael Cölius. 22, 1316 f. Luther received the news of his father's death. 21a, 1466. Luther reports to Melanchthon the death of his father, Hans Luther. 21a, 1468. Luther rejoices that his father, Hans Luther, lived until these times, that he could see the light of truth. 21a, 1468. Luther's mother, Margaretha, had both the other virtues of an honorable woman, and especially chastity, fear of God and diligent prayer. 14, 458. Luther's parents moved from Eisleben to the town of Mansfeld, where Luther's father, Johann Luther, also held official positions and was dear to all good people because of his righteousness. 14, 458. Luther's father and mother are present at his wedding. 21a, 762. Because Luther's enemies push the poem of his Bohemian origin so much, he indicates the circumstances of his birth and his course of life. 19, 458. Since the papist Beelzebub could not resist Luther's gospel, he wrote: I would have the devil, would be a changeling, my dear mother a whore and a bathmaid. 20, 1976. Luther's enemies cry out: he was born in Bohemia, educated in Prague, instructed in Wiklef's books, and his father confessed this. 19, 457. Luther's enemies have interpreted Luther's name in Bohemian. 19, 457. Luther publishes a protective pamphlet about the monstrous rumor of both forms and of his birth, since his friends want it that way. 21a, 223.
Luther's wife. Luther has had the gift of chastity, although many evil thoughts and dreams have occurred. 7, 977. Luther expresses his intention to marry for the first time, on May 4, 1525. 16, 129. Luther reports to Amsdorf that he has married Catharina von Bora quickly, for the sake of the evil mouths. 15, 2639. Luther might have consented to marriage, but took a nun to defy the devil and his scales, the great Hanses, princes and bishops 2c. 21a, 826. Luther says: Dear fellow, do as I do; when I wanted to take my Käthe, I asked our Lord God with
Ernst. Luther said of his Catharina that he held her higher than the whole kingdom of France and the reign of Venice 2c. 22, 1155 f. Luther says: I have always suspected my wife of pride (as she is); but by God's grace I have been granted the most happy marriage. 22, 1138. Luther jokingly said to a guest: Take well with a pious landlord, because he is obedient to the wife. 22, 1992. Luther is worried about the birth of his wife; the example of the wife of Capellan Rörer has made him worried. 15, 2646. Luther's Käthe is very miraculously resurrected from a right death and now crawls on her hands and learns to walk. 21b, 2437. 2438. Catharina Luther asks the Landrentmeister Hans von Taubenheim for the lease of the estate Booß with its appurtenances for her daily housekeeping. 21b, 2329. Luther thanks the Elector for the judgement, which he let go between Luther's Käthe and those to Kiritzsch. 21b, 2733. Luther's Käthe and Lord of Zülsdorf will have to let herself be valued at nine thousand guilders with the monastery house, so she will probably not have a hundred guilders income after Luther's death. 21b, 2733. Käthe Luther sends Spalatin a root against the stone, which, as it seems to Luther, is effective, because it has benefited him and many others. 21b, 2953. Luther reports to his housewife that his journey to Eisleben was interrupted by floods and ice in the Saale. 21b, 3186. Luther jokingly tells his wife that he is worried about him and reports a few days before his death about his well-being. 21b, 3191 f. Petition of Catharina Luther, widow of D. Martin Luther, to King Christian of Denmark. 21b, 3456. King Christian of Denmark sends Luther's widow fifty Thalers for her household. 21b, 3214.
Luther's children. Luther reports the birth of his first son to Johann Rühel. 21a, 868 f. Johannes Luther was born on June 7, 1526. 21a, 869. Luther's son, Hans Luther, does not study much; as he is told, so he goes, and does not ask much whether it is right or not. 4, 1418. Luther expresses his joy to his son John that he is learning well, and tells him a story about a beautiful garden for pious children. 21a, 1491 f. Luther sends for his son Johannes quickly from Torgau, so that he can see his dying sister Magdalena once again. 21b, 2788 f. Luther asks Crodel to admonish his son John to overcome his homesickness. Luther does not want him to-
1052Luther . 1053
Luther exhorts his son John to overcome his homesickness. 21b, 2814. Luther exhorts his son John to overcome his homesickness. 21b, 2815. About the illness of Luther's oldest son. 15, 2646. On December 10, 1527, a little daughter, Elisabeth, was born to Luther. 17, 2228. Luther reports the birth of his daughter Elisabeth to Spalatin. 21a, 1042. Luther reports to Nic. Hausmann the death of his daughter Elisabeth. 21a, 1182. Luther reports to Jonas the birth of his third daughter, Margaretha. 21b, 1936. Luther praises his son Johannes Luther for his diligence so far and exhorts him to continue in it 2c. 21b, 2146 f. Magdalena Luther died a little after nine o'clock on Wednesday after the fifteenth Sunday after Trinity 20 Sept. 1542. 22, 1304. Luther's comforting speeches in his daughter Magdalena's illness and funeral. 22-, 1303 ff. Luther writes about the death of his daughter Magdalena. 21b, 2791. 2794. 2797. 2800. Luther's epitaph Magdalena. 21b, 3373 f. Luther had his son named Paul in honor of St. Paul, who gave him many a good saying and argument. 22, 1940. Luther says: I have four children, who are more dear to me, and under a better title, than Ferdinand his kingdoms. 22, 1898.
Luther's relatives. There is an old, widespread family of middle-class people, who have the name Luther, in the territory of the Counts of Mansfeld. 14, 458. Luther's brothers and relatives act unjustly toward him in the division of his inheritance while he is still alive; what will they do after his death? 2c. 22, 1870 Luther nurtures the sons of his ungrateful brothers and relatives in order to honor the deceased parents in them. 22, 1870. Luther asks Menius to tell his cousin Heinrich Luther (Ludern) that D. Teutleben had promised him to lead his cause faithfully. 21b, 2503.
Luther's life fate. Luther's parents saw to it that he learned to read and write, and it carried him, since he was still a small child, the father of Georg Aemilius (Nicolaus Oemler) to school. 14, 458 fi When Luther had entered his fourteenth year, he was sent to Magdeburg, because the schools in the Saxon cities, where grammar was taught, were only in low esteem. 14, 459. Luther did not stay longer than one year at the school in Magdeburg, then he has been four years at the school in Eisenach, where he has had a teacher skilled in grammar. 14, 459. Luther says: "I also took bread from the houses, especially in Eisenach, even though I had to go to the school in Magdeburg.
after my dear father held in the high school at Erfurt 2c. 10, 452. Luther's account of how, as a young student, he ran away from a bratwurst as he begged for the New Year. 13, 1679 f. In Eisenach, Luther completed his grammatical studies, and since he had an extremely sharp mind and was especially gifted for eloquence, he outdid all his peers. 14, 459. 14, 459. At the high school in Erfurt, Luther read most of the works of the old Latin writers as a doctrine or picture of human life 2c. 14, 460. Since Luther, when he was twenty years old, was decorated with the dignity of a master of philosophy, he began to study law on the advice of his relatives. 14, 460. 14, 460. When Luther was twenty-one years old, he suddenly came to the monastery of the Augustinian monks in Erfurt without the knowledge and will of his parents and relatives, and asked for admission. 14, 460. Luther's account of how, after becoming a master in Erfurt, he awarded the degree in good arts and entered the monastery against the will of his parents. 2, 2016 The reason for Luther's entry into the monastic state was, as he himself told, this: Often, when he persistently thought about the wrath of God, he was so terrified that he almost passed away. 14, 460: It was not poverty, but the striving for godliness that led Luthern to the monastic life. 14, 461. In the monastery, Luther learned daily the doctrine commonly used in the schools, read the Sentences 2c., but he also eagerly read the prophetic and apostolic writings 2c. Luther told that he was often strengthened by the speeches of an old man in the Augustinian monastery at Erfurt, who pointed out to him the article of our faith: "I believe forgiveness of sins. Luther remained in the Augustinian monastery at Erfurt for four years, until the year 1508. 14, 462. Luther received his doctorate in the 21st year of his age, and his doctorate in the 29th. 22, 1918. In 1508 Luther came to Wittenberg, in 1509 he traveled to Rome, and in 1512 he received his doctorate. In Wittenberg, Luther first presented the dialectics and physics of Aristotle, but did not leave the theological studies pending. 14, 462. Having become a professor in Wittenberg, Luther was forced to study philosophy, which he would have preferred to exchange with theology from the beginning. 21a, 4 f. Under the daily exercises in the high school at Wittenberg and the sermons, Luther's gifts began to shine out even more. 14, 462. After Luther had been in Wittenberg for three years,
1054LMHer . 1055
he left for Rome because of disputes among the monks. 14, 462. Luther had already decided to go to France, because the Elector himself wanted him to stay in another place. 15, 683. 2428. Luther received orders from the court to leave Wittenberg; however, counter-orders came immediately that he should stay. 15, 687, Melanchthon's "History of Luther's Life" in his preface to the second part of the Latin edition of Luther's writings. 14, 456 Aurifaber's stories about what happened to Luther from year to year. 21b, 3236 ff. Aurifaber's account of what happened to Luther's teachings primarily in the years from 1520 to 1529. 21b, 3247 ff. Aurifaber's report on what happened to Luther and his teachings in the years 1531 to 1545. 21b, 3282 ff.
Luther in the Papacy. Luther was called Martinus in baptism, then Augustinus in the monastery; thus the baptismal name was shamefully abandoned and rejected for the sake of the cap. 2, 988. Luther says: There is hardly one person among a hundred, yes, I would say a thousand, who still remembers the misery they suffered in the papacy fifteen years ago 2c. 13, 1492. Luther says: "I know for a fact that there should hardly be ten here in Wittenberg whom I would not want to seduce if I wanted to use such holiness again, which I used in the papacy. 13, 2611. Luther says: I think it is good and necessary that people are often reminded of the cruel blindness in which we lived under the papacy. 8, 987. Luther says: You do not know now what kind of condition there was under the papacy; but those know who have suffered its tyranny, as I have. 6, 667. Luther says: We believed we were doing sin if we touched the blessed cup with our bare finger. 6, 647. Luther says: We also did not even think about what has now happened through the word. 6, 845. Luther experienced in his own example, when sometimes his conscience was in anguish, how the loose speeches of the papists could bring so little help. 5, 475. Luther learned from his own example that conversion is considered by the world to be seduction and heresy. 5, 591. Luther says: "What would I have given in my darkness, that someone would have delivered me from the fearful keeping of the mass, item from the torture and fear of my conscience 2c. 12, 585. Luther says: "I have seen women who beat and whipped themselves at night with wire, and wanted to reconcile God with it. 8, 166 f. Luther says: "I have seen many of them.
Luther praises God's causeless love, which he showed him, despite his idolatry in the monastery life. 11, 1101. 11, 1101. Luther's brothers in the monastery were angry with him because he studied, saying: "You are like me, Sackum per Nackum. 22, 965. Luther's account of two lawyers in Erfurt who had themselves buried in monk's robes. 5, 160. Luther saw a priest who thought that he was doing God a favor by not killing the lice or fleas. 2, 1878 f. Luther himself has seen some monks, disgraceful, bad boys and wild men, who nevertheless cast out the devil and played with him, just as with a child. 7, 652. Luther knew many monks who, believing that God could be seized by human musings, got into very grave dangers. 4, 2036. In the beginning of the Gospel, Luther heard a monk say: "All my life I have never heard anything about the promises. 2, 1889. Luther says: "I have been miserably caught in the papal ropes, and with all seriousness I have done and suffered everything, which today the largest part no longer holds. 2, 1898. As a monk, Luther lived so completely in confidence in his own righteousness that he believes he would have torn a true teacher apart with his teeth at that time. 5, 593. Luther wants to and may boast with truth that no pope of our time is a pope with such earnestness as he has been. Luther says: "We ourselves have been papists and end-Christians at that time, much more vehemently than they were. 6, 932. Luther says: I was also of such a mind in the papacy that one should do good works and thereby become blessed. 7, 2385. Luther says: The longer I sought to heal my uncertain, weak and shattered conscience with human statutes, the more uncertain I made it. 9, 615. Luther says: There are students of the law who attack it, live in harsh discipline and torture themselves, and yet feel that they cannot keep the law with works. I have also been such a one. 7, 1695. Where did it come from that Luther, when he was a young man, hated God's declaration that he was righteous? 5, 487. Luther says: When I was a young man, I did not like to hear that God had to be feared, because I did not know that fear had to be mixed with joy. 5, 172. Luther was such a papist that he would have carried wood about such a heretic who attacked the mass and the celibate state. 22, 1747 f. Luther says: In observing
1056Luther . 1057
I have been so careful about the papist laws that I have placed a greater burden on my body than it could bear without danger to its health. 9, 101. Luther says: "If anyone, before the light of the gospel went out, I held the papist laws in reverence and agonized over them. 2c. 9, 100. Only gradually did Luther begin to hold the pope in suspicion, and gradually to despise him, and finally to recognize him as the abomination himself who stands in the holy place. 14, 367. In the papacy, Luther was such a great Saul that he would have been completely ready to kill those who refused to obey the pope even with one syllable. 14, 439. What Luther would have done if someone had told him thirty years ago, when he was a pious, holy monk, that he was an enemy of the cross of Christ. 12, 953 f. Luther is experienced by all the papists' art and educated from youth; he knows almost well how deep and wide it is. 19, 972. The Lord willed that Luther should know the wisdom of the high schools and the sanctity of the monasteries through his own experience. 2c. 19, 1503. Luther studied the philosophy and theology of the Sophists for more than twelve years and became well acquainted with it. 15, 1358. Before the gospel started again through Luther, there were few, even among the teachers, who could have recited the ten commandments or the petitions in the Lord's Prayer. 1, 1063. As a monk, Luther did not yet completely abandon the writers of sentences. He could recite the Gabriel and Cameracensis almost word for word by heart. Luther read long and hard the writings of Occam, whose acumen he preferred to that of Thomas and Scotus; he also read Gerson diligently. 14, 462. Luther often read all the works of Augustine and imprinted them very well in his memory. 14, 462. Luther says: Although I was a Doctor of the Holy Scriptures, I would have gladly run all the way to Rome, that I might hear only one Psalm, or one of the Ten Commandments 2c. 12, 1645. Luther says: In the papacy I would have gladly gone to Rome for a righteous sermon, and yet I could not find it. 13, 1726. Luther says: "I myself had no other thoughts in the papacy than how I would do many good works to atone for my sin. For I knew nothing of the Gospel and faith. 13, 2034 f. Luther says: "In the papacy there have been many highly famous doctors who did not know whether the commandments were nine, ten or eleven; we have known much less about the gospel and Christ. 11, 1706 f. Luther says: In the papacy I did not think that
I served God if I stayed in my profession and aligned my ministry; I did not know how to overcome sin and death 2c. 13, 1495 f. Luther says: I have also been in such fire of the devil that the reverend sacrament became so strange to me that the longer I went to it, the less I liked it. 13, 315. Luther says: "In the priesthood, I have never been able to pray properly, and I have blasphemed God daily with my masses, so that I wanted to sacrifice his Son to God 2c. 12, 1431 f. Luther says: "We monks were under the delusion that we could not pray and would not be heard, because we were completely pure and without sin, like the saints in heaven. 12, 904. In the papacy, Luther and others were frightened by the name of Christ, because he was presented as a terrible judge. 5, 1031. Luther says: "In former times I heard Mary or St. Jerome called rather than the Lord Christ; I thought only of the club and of his judgment seat. 7, 1007. Luther says: "In the papacy we have made the dear Savior a judge, and have run from him to the Virgin Mary and other saints as intercessors and mediators. 8, 373. Luther says: "In the papacy I did not believe in Christ. We considered him to be a blessed man, who himself would be enough for his sins. 7, 2113. Luther says: "I was more afraid of Christ than of the devil. I did not think otherwise, because Christ would sit in heaven as a wrathful judge 2c. Luther says: "When I heard the name of our Savior Christ JEsu mentioned in the papacy, I was afraid of it, because I thought that he was presented to me as a judge and not as a Savior. 2, 1898. Luther says: "I was frightened by the name of Jesus in the papacy, and when I looked at him on the cross, it seemed to me that he was presented to me as lightning 2c. 7, 1329. Luther says: I fled from Christ under the pabstism and trembled before his name, because I had the thoughts of Christ that he would be a judge. 7, 1970. Luther says: "In the papacy I did not take refuge in Christ, but in the dead, St. Barbara, Anna and other saints, and thus achieved nothing 2c. 12, 903. Luther says: I have said mass for 15 years, and now I would rather die ten times than say mass for the dead. 22, 1918. Luther says: I have kept idolatrous mass for fifteen years and blasphemed God, helping to crucify Christ daily anew. 11, 637. Luther says: In the ministry I had no other knowledge of Christ, but that I put him with my thoughts on a rainbow and considered him my strict judge. 13,
1058Luther . 105S
Luther says: Christ is called by his right name "great joy"; on the other hand, I have learned the harm in the papacy that he is a strict judge. 13, 1448. Luther says: "The pope has brought it about with his sermons that we are almost afraid to death of Christ as a strict judge. I have also been one. 13, 1378. Luther says: I have also been one of them, who could not think of anything good for Christ as a strict judge, therefore called upon the Virgin Mary 2c. 13, 13, About Luther's efforts in the papacy to become righteous by his own works. 6, 690. Luther says: "In the papacy, I have been so tormented and corrupted by confession and satisfaction that I have sought foreign sins that I have not committed. 7, 1135. How Luther struggled under the papacy to do enough for the law with works. 6, 141. Luther does not know himself guilty of any abominable sins, except that he served the Antichrist for fifteen years, since he held the abominable sacrificial masses every day. 2, 1155. Luther says: In the papacy I thought like this: I am a sinner, therefore I cannot pray to God; I will seek mediators to whom he is merciful, Mary, Peter, Anna 2c. 4, 1761. Luther testifies by his own example that he had not yet known the doctrine of original sin when he had already been a doctor of theology for many years. 5, 538. In the Pabst, Luther thought that the death of Christ belonged to original sin or other past sins committed in his childhood days, but now it was none of his business. 2, 2080. Luther says: "I myself have not known otherwise for over thirty years, and have not been able to believe that Christ would be merciful to me, but have wanted to attain righteousness before God through the merit of the saints. Luther says: "Through the papist doctrine of complete repentance and half repentance, I have been so corrupted in the schools that I have hardly been able to turn to hearing joy alone with great effort. 5, 564. Luther says: "There was no one among us, who were called the highly learned doctors of the Holy Scriptures, who could have given proper consolation from God's Word. 12, 903. Luther often asked many in the monastery to tell him what "bruised bones" were, but because they had no experience of temptations, they could not answer. 5, 567. Luther says: "Since I was supposed to be a learned doctor of the Holy Scriptures, I did not yet understand the text of the spirit and the letter, and no one could teach me. 12, 842. Luther says: I have also been so deep in darkness that I was even hostile to Christ and Ma
riam and St. George. Luther could not see Christ in Pabstism because the scholastics had taught him that we had to hope for forgiveness of sins and salvation through our works. 6, 690. Luther says that he believed and preached the merit of the saints in Pabsthum 2c. 13, 1416 f. Luther says: I myself trusted more in the goodness and intercession of the Virgin Mary than in Christ's grace and intercession. We looked at him, as the painters paint him, as a judge 2c. 13, 1554. Luther says: "I have had much to do with overcoming the puff that the holy people, as St. Augustine and others, could err. Luther followed the papist doctrine of repentance; but the more he repented, the higher rose the pain and the evil conscience. 5, 564. The papacy did not hold otherwise, not even Luther, because if one had repented and atoned enough, the sins would be forgiven. 11, 768. So that we would not go out single, the pope had to make my dear Martin Luther a monk and Käthe von Bore a nun, so that she would become the bride of the Lord Christ. 73, 2083 f. Luther says: "When I was fifteen years old, I was miserably troubled with masses, and yet I heard the name of the Lord Jesus Christ called daily. 7, 1982. Luther says: "For this reason I also ran away to the monastery, so that I would not be lost, but would have eternal life. 7, 1949 Luther says: I became a monk because of my worries, and would have liked to have sought a happy conscience toward God at the end of the world. 9, 1324 Luther says: In the papacy, when I was a monk, I felt that I needed someone to help me from sin and death, but where I should find such a helper, I did not know. 13, 2707. Luther says: I must confess myself, since I was a monk, I could not tell the ten commandments properly one after the other, and still today no pope, be he bishop or the pope, can do this. 13, 2421. Luther says: In the papacy, since I was a monk, I have not heard a single one who could have told me who Christ was, what the Ten Commandments, Our Father and Faith were 2c. 13, 1349. Luther says: Before the gospel came to light, I thought that in order to be saved, most of it had to be up to me, had to be done by my works; therefore I became a monk. 13, 83. Luther says: I have lived more than fifteen years in pure idolatry, in unbelief in God, and false trust in the dead saints, in my masses and monastic life. 12, 1974. Luther says: I myself am also an idol.
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I have been a pious monk and priest, kept mass every day, and worshipped St. Barbaram, Annam, Christoffel and other saints 2c. 12, 817. Luther says: "I also wanted to be a holy, pious monk, and prepared myself for mass and prayer with great devotion, but I went to the altar as a doubter and away again. 12, 904. Luther confesses that as a holy monk he blasphemed Christ miserably for fifteen years by saying mass. 5, 263. Luther says: Since I was a monk, I crucified Christ daily, and through my false confidence, which was attached to me at that time, I blasphemed him. 9, 102. Luther says: "When I was in the monastery, I was so hostile to Christ that when I saw his image hanging on the cross, I was frightened and cast down my eyes. 7, 959 f. Luther says: "In my monasticism, I spent fifteen years of my life in a shameful way, crucified Christ in an abominable way with my mass keeping. 2c. 7, 1687. Luther says: "I must confess that for fifteen years I said mass in the priesthood and crucified Christ and committed all kinds of abominations and idolatries in my monastic life. 13, 2101 f. Luther says: it does not disgrace him in front of the church 2c. that he confesses that he was also among the monsters of the pope, that he became a monk 2c. Luther says: "Our teaching was: If you want to be saved, become a monk and torture yourself with fasting and prayer until you make God your friend again. On this I also entered the monastery. 7, 1310. Luther says: I have sought God in my monasticism for longer than twenty years with great labor and breaking of my body, by fasting, watching 2c., and yet have not found Him. 12, 929. Luther says: I, Martin Luther, have also been a prankster, and have been in the monastic life and have seduced people. Luther says: "I have been a monk for fifteen years and have read all their books and done everything I could: yet I have not been able to console myself once of my baptism. 10, 2098. About Luther's mental suffering during the time he was a monk. 4, 2126 f. Luther says: Although I was a monk in truth and without falsehood, I was still a liar before God because of superstition and hypocrisy, which I did not see. 5, 543. Luther says: I also spent fifteen years in the thought that I thought I was in a state that far exceeded the ten commandments. 7, 1014. Luther says: Since I was a monk, I often had to feel and taste the sting of death, that is, the remorse in my conscience 2c. 8, 1347. Luther says of the Un
The difference between the works he did when he was still a monk in the monastery and those he does now. 2, 463. Luther, when he was still a monk, was also of the opinion that the married state was a damned state. 2, 166. Luther says: "In the papacy, we all, especially we monks, toiled with much long reading and singing, and yet prayed nothing, except like the nuns the Psalter. 12, 904. Luther says: "I have toiled in the monastery, and the others with me; but I have not been able to find the door to heaven. 2c. 13, 1412. Luther says: "I too, as a spiritual, learned doctor, did not know otherwise, but dreamed that my monk's cap should please God and be the way to heaven. 12, 641. Luther says: I have also been one of those who earnestly wanted to be true holy monks. 12, 548. Luther says: "In the past, I was also a shameful slayer of my own body, because I fasted, prayed, watched and made myself weak beyond my ability. 2, 1301. Luther was also such a man, who almost killed himself with fasting and casteism, with hard, heavy work and clothing. 2, 1879. As a monk, Luther was without faith, called upon the deceased saints and the Virgin Mary, and offered masses to them. 2, 2080. Since Luther was still a monk, he had the hope that he would be able to satisfy his conscience with fasting, praying and many vigils, but felt neither rest nor peace. 2, 2080. Luther says: If I had not been saved by the comfort of the gospel of Christ, I would not have been able to live for two years, so I toiled 2c. 2, 318 f. Since Luther, as a monk, tortured himself almost to death with vigils, studies, and fasting 2c., the doubt remained in his heart: Who knows whether this is pleasing to God? 5, 566. Luther still remembers the papal torture chamber in his monastic life, but not in such a way that he would think of returning to this dungeon. 5, 437. Luther says: I have kept my religious rule with great diligence and zeal, I have often been sick and almost fasted myself to death; there was a lack of the wounds of Christ 2c. 6, 689. Luther says: "I martyred myself in the priesthood for fifteen years with masses and fasting, and when I had already done everything, I did not know whether God would be gracious to me, for they pointed out my works. 7, 957. Luther says: I have been a monk and have watched at night, fasted, prayed, and chastised and tortured my body, in order to obtain that which is Christ. 8, 177. Luther says: "I thought that I knew God the Father very well, and that it was God's will that I should be a monk.
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If a monk kept the rule and was obedient to the abbot, that should please God. Luther says: The twenty years I spent in the monastery are gone and lost. Luther says: I was also a serious monk, lived chastely and modestly; I would not have taken a penny without my prior's knowledge; I prayed diligently day and night. 8, 168. Luther was a devout monk for more than fifteen years, said mass daily and weakened himself so much with prayer and fasting that he could not have endured it much longer. 8, 525 f. Luther says: "I have been a monk for twenty years and have martyred myself with praying, fasting, watching and freezing; God should see how I keep my order. 8, 285. Luther martyred himself for twenty years in the monastery with fasting, watching and other hardships for the sake of righteousness. 6, 351. Since Luther was a monk, he had to toil for almost fifteen years with daily mass-keeping, fasting, vigils 2c. in order to attain righteousness by works. 5, 437. Luther confesses that he crucified Christ in his religious life. This confession of sin does not bring the word into contempt, but increases the confidence in mercy in the listeners. 5, 593. Luther, too, used to add when praying in the Pabsthum: HErr JEsu, I beg you to accept the difficult service in my order as a payment for my sins. 9, 209. Luther says: "After I had been in the monastery for twenty years, I did not think of anywhere else, but how I would like to keep my rules. Luther says: "I was also a great saint in the monastery, but my little jar is broken; my masses, orders, rules, chastity do not do it. 7, 1144. Luther says: Since I was a monk, I called upon God in times of need, but I knew nothing of the promise and the commandment; we simply murmured the words. 2, 756. Luther says that since he was a monk, when he read the 90th Psalm, he often had to put the book down, because he did not know that the horrors would not be held up to a frightened mind. 5, 744. Luther says: "I still remember well that, since I was a monk, I could not be satisfied in my heart if I had not read mass every day. 2, 1569. Luther says: I have been a monk for fifteen years and would have liked to hear some righteous preaching; but it could not become so good for me. 8, 1321. Luther says: Since I wanted to be a holy monk and was most pious, I would much rather have heard about hell and all devils than about the last day. 8, 1155. Luther says: If
If I, as a monk, had understood Paul's sayings correctly, I would have thought: Martin, you cannot be completely without sin because you still have the flesh in you. 9, 688. Luther says: Since I was a monk, I thought that it would immediately happen to my blessedness if I felt a lust of the flesh, that is, an evil emotion 2c. 9, 687. Luther says: I did not run into the monastery for my person that I wanted to serve the devil, but that I deserved heaven with my obedience 2c. That means to raise a calf. 3, 1843. After Luther was admitted to the monastery, he not only learned the doctrine of the church with the greatest diligence, but did it in the strictest discipline and all exercises far ahead of all. Luther says: "We monks sold our prayers to the people for their money and goods, and yet we did not know ourselves whether they were prayed correctly or whether they were pleasing to God. 12, 904. Luther, since he was a monk, used to fast daily, confess, read, pray, hold sacrificial masses, so that he could communicate and sell something from the vigils 2c. to the laity. 2, 2004. Luther says: "We monks have undertaken to help other people with our works toward heaven, as we do not need our works for ourselves alone. 8, 634. Luther did not live as a monk without sin, but without gross misdemeanors; for godlessness and desecration of God are considered godliness in the realm of the pope. 19, 1503. Luther says: I have been a pious monk and may say: if ever a monk came to heaven through monasticism, then I also wanted to come in. 19, 1845. Luther is not a hunter to savages, but he hunts the pope, cardinals, canons, bishops and monks. 22, 1708. Others who lived before Luther attacked and punished the pope's evil and annoying life, but Luther attacked his teachings, and rushed to monasticism and the mass. 22, 1640. The pope does not deny the work in himself, but the custom; therefore all Luther's disputing, writing and doing is against the abuse of the pope. 22, 575. Luther says: "I myself labored for three years before I redeemed my conscience from the laws of the pope with daily practice of the Gospel in preaching. 2c. Luther offered himself enough against the papacy when he promised silence, but they only flashed against him and wanted him to recant. 22, 1908 When Luther began to preach and write, the pope despised him. If he had respected him, he could have soon eradicated him in the first place. 22, 876. Now Comes Our Lord
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God, and strikes with the Taus, Luther, the pope, the great king, that he lies there. 22, 113. Luther says: When Silvester wrote against me for the first time, and put on the title: Master of the holy palace, I thought: Will it happen that the matter will come before the pope? 22, 767. Luther says: If someone had told me that the pope was the antichrist, I would have thought that heaven would fall in. 7, 1315. Luther says: The terror of Lord Pabst was so great that I would have been more annoyed by one word against him than by speeches against all the commandments of God. Luther says: "The pope was held in such high esteem by me that I thought it was a crime worthy of eternal damnation if anyone deviated from him in the slightest. 9, 103. As a pope, Luther firmly believed that the papal majesty was governed by the Holy Spirit and could not err. 14, 367. Luther says: "Before I came to the Gospel in Rome while reading the Mass, my neighboring priest had said his Mass and shouted to me: Passa, passa, always away, come away I 19, 1239. Luther says: It disgusted me greatly that the priests in Rome could hold mass so finely rips raps, as if they were playing a jig. 19, 1239. Luther says: I did not want to take a hundred thousand florins that I had not seen Rome, otherwise I would always have to worry that I was doing violence and injustice to the pope. 22, 1634. 1636. 1639. Luther said about ten masses in Rome, and at that time he was almost sorry that his father and mother were still alive; he would have liked to deliver them from purgatory. 5, 1135. Since Luther was still a mad saint, he ran through all the churches and chasms in Rome and believed everything that was false and forged there. 5, 1135. Luther says: I, as a fool, also carried onions to Rome and brought garlic back. 7, 1068. Luther says: I have seen several paintings in Rome that the evangelist Lucas is said to have painted. 9, 1318. Luther has seen some cardinals in Rome, who were honored as saints, because they were satisfied with the contact with women. 1, 1225. Luther, as vicar, asks Joh. Lang to send brothers of disorderly conduct to Sangerhausen. 21a, 33 ff. Luther, as vicar still on the visitation journey, gives the Joh. Lang, prior in Erfurt, regulations about the better management of the household in the monastery. 21a, 26 ff. Luther sends to Joh. Lang his speech given in the chapter at Gotha. 21a, 36 ff. Luther exhorts Joh. Lang, Augustinian prior at Erfurt, to patience against fallen brothers. 21a, 41 ff. Luther, as vicar, transfers three monks from Erfurt to Sangershau.
sen. 21a, 53. One should not be offended or annoyed by the fact that Luther still teaches a lot of popery in the first books, because at that time, as a strict, serious monk, he did not know any better. 14, 478. 14, 478. This can be seen from Luther's first books, how he turned from a right pious papist into a right pious Christian, from a friend into an enemy of the papacy. 14, 478. Luther says: "It seems to me, when I look at Pabstism before the preaching of our Gospel, that people are being thrown towards the devil and damnation by godless teachers. 4, 1779. Luther was at first not at ease with the matter, and he would have gladly kept silent, if his adversaries had not pushed him to responsibility genothdrängt. 14, 477. Luther will begin to finally throw off the monk's robe, which he had retained until now to strengthen the weak and to mock the pope. 21a, 623. Luther remains for the time being (in 1521) in the clothing and the way of life of the monks. 21a, 371. Luther has and keeps the book liber conformitatum on our descendants, so that one could hold their stinking abominations under the nose of the papists. 19, 1960. Luther says: I believe that many people in the monasteries and elsewhere have believed and embraced Christ. 8, 183. Luther says: If I could have heard in the papacy that God forgives my sin, I would have taken such a word and left all kings their honor and crown. 12, 903. Luther says: I have heard that before the revelation of the Gospel it was said: The time indicates a great change of things. 6, 1793. At the beginning of the evangelical cause, a friar said to Luther: It will be hard and difficult to confess what you teach, because we confess that we have erred. 2c. 6, 127. A brother in Luther's monastery said to those who were grieved and frightened: God is not angry with you, you are not angry with him; for you are much more angry with him than he is with you. 2, 1594 f. A certain old man said to Luther when he was studying at Erfurt: Dear Baccalaureus, a change is coming, and it is great. So it cannot exist 2c. 22, 1890. A confessor once said to Luther, since he always brought foolish sin before him: You are a fool; God is not angry with you, but you are angry with him. 22, 815. Luther saw a monk who, while dying, took a crucifix and said: "I know of none of my merits but of the merit of Him who died for me on the cross. 7, 1949 f. Luther knew at Erfurt a Dompfaffen who had twenty-two ecclesiastical fiefs,
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but in the last moments said: O that I had been the servant of a poor shepherd all the time of my life! 2, 1732. Luther says: Even now it is difficult for me to discard and throw away the teaching of the pope, not only because of the old man, but also because of the weakness of faith. 2c. 2, 1990. Luther says: "I too, and many pious people with me, confess that we were desperate, damned people under the papacy, and spent our lives shamefully in monasticism 2c. 8, 1121. 8, 1121. How Luther learned from his preceptor in the monastery to firmly believe in absolution. 5, 564. Luther says: "The shameful oil of the papacy has gone through my marrow so deeply that I still cannot get rid of it today. 7, 1329. Luther's and other people's experience testifies to how difficult it is to bring the comfort of Scripture to oneself. He has read the Scriptures with the greatest diligence for thirty years and is not yet completely cured 2c. 2, 1722 f. Luther says: "I am still in such a state that the works are always pulling me away from Christ and toward myself; I still have to struggle with them day after day. 7, 2387. I have twofold work, says Luther: to cast out the deeply ingrained opinion of Christ as a lawgiver and judge, and that I grasp with right confidence that he is a Savior. 9, 241. Luther says: "I have now preached for almost twenty years and have been busy with reading and writing, but I still feel the old filthiness, that I would like to bring something before God. 9, 910. Luther says: "I know with myself what suffering the unholy wisdom and conceit of righteousness inflicts on man, and what trouble it costs to overcome it. 12, 957. Luther often wishes that he would ride out of the filth of his flesh and be delivered from so many obstacles of faith, either by the last day or otherwise. 2, 2058 f. Luther says: "It was sour and hard on me that I ate meat on Friday and that the Pabst's law and order should not apply. 11, 1845. It never occurred to Luther that he would have wanted to fall away from the Roman See, but he wants them not to tear and defile Christ's word according to their will. . 15, 2445. Luther did not expel himself from the papacy, but did it all service and humility; but it would not suffer him and expelled him from its ranks. 10, 1947.
God Himself brought Luther into the office and work against the pope, so that he had to become a doctor. When Luther had returned from Rome and was in his thirtieth year, the
he was decorated with the doctorate. Prince Frederick paid the costs. 14, 462. Luther was forced to accept the doctorate and to swear to the Holy Scriptures and to vow to preach and teach them faithfully and loudly. 16, 1700 Luther says: "I gave Staupitz more than fifteen reasons when I opposed becoming a doctor and preacher; but he laughed at me with many words. 22, 634. Many were astonished that Luther, when he was only twenty-eight years old, received the doctor's hat, forced by Staupitz; in Erfurt they must have been fifty years old. 22, 665. Luther obtained the doctorate out of obedience to the superiors of his order. 4, 209. Luther indicates to Prior Andreas Lohr and the Convent of the Augustinians at Erfurt the day of his graduation to the theological doctorate, and asks them to be present at it. 21a, 5 ff. Luther acknowledges the receipt of the money that the Elector had set aside to cover the expenses of his doctorate. 21a, 7. Already in his first interpretations of biblical books, Luther showed the difference between the Law and the Gospel, and that people do not deserve forgiveness of sins through their works. After Luther became a doctor, he began to interpret the Letter to the Romans and the Psalms, and illuminated these writings in such a way that a new light of doctrine went out. 14, 463. Luther says: The devil would often have killed me with this argument: You are not called, if I had not been a doctor. 22, 674. As a doctor, Luther began to focus on the study of the Greek and Hebrew languages, so that he could judge all the more correctly by drawing the doctrine from the source. 14, 464. Luther teaches with his books all over the world, although he is only a preacher in Wittenberg, because he was forced into this office, since he had to become a Doctor of Holy Scripture.
5, 723. Luther says: If I had not been a doctor, the devil would have given me a lot of trouble, because it is not easy to accuse the whole papacy 2c. 22, 928. Luther, after his sworn office as Doctor of the Holy Scriptures, cannot refrain from interpreting the Scriptures before all the world and teaching everyone. 5, 723. What Luther has begun as a doctor of sacred Scripture, made and appointed by order of the pope and the emperor, he must confess to his end.
5, 723. Luther often said that he did not want to take the world's goods for his doctorate, because he would have to despair and despair in the great cause that lies upon him, where he would have started it without a profession. 20, 1670.
1068Luther . 1069
The author denounces the accusation of some Erfurtians that he was guilty of a breach of oath by accepting the theological doctorate in Wittenberg instead of in Erfurt. 21a, 10 ff. 15 ff. Luther publicly attacked the pope and others, since it was laid upon him as a preacher and doctor that he should see to it that no one was deceived. 7, 394. Luther says: "Because I did not begin the matter by myself, but for the sake of my office, I also commanded the matter to God and let him take care of it 2c. 12, 693. Luther says: Because I am a Doctor of the Holy Scriptures, it behooves me to interfere with the bishops in their office, for I have sworn to teach the truth. 6, 870. Luther says: I have often placed my commanded office on God, therefore it has happened much differently than I myself had seen or thought before. 2, 278 f. Luther says: This is my proof that I am forced to preach by other people, and must do it for the sake of other people. 11, 2135. It was Luther's godly and necessary duty to punish the pernicious errors, since he had the teaching office in the church. 14, 467. Luther says: God wanted me to be a preacher, that is, he wanted me to bring envy, hatred and enmity upon myself for the sake of the word of the world. 1, 1073. Luther did not himself enter the office and work against the pope, nor did he seek it, but God brought him in against his knowledge and will. 19, 542. Luther got into conflict with the papacy by chance, not willingly and intentionally. 14, 440. Luther acted seriously in the cause of the pope, not like Eck and his peers, since he feared the last day in a frightening way and desired from the bottom of his heart to be blessed. 14, 439. Luther prophesies: Before ten years perish, Emser, Eck, Pabst with all his liars and deceivers shall be made to understand whether they or I have started in God's name. 18, 1258. Luther says: Whom God drives to speak, he lifts up freely in public, whether he alone and no one falls to him, as Jeremiah did, and also I can boast that I have done. 20, 200. It never occurred to Luther that he wanted to attack the pope, and there seemed to be no hope of salvation under the pope. 6, 253. Luther says: "Although I no longer fear the pope and his majesty, I am still forced to fear the god of the pope, almost more than in the beginning. 14, 455. From Luther's disputations you see how great weakness the Lord brought him to power, from ignorance to knowledge, from
great trembling to fearlessness. 14, 455. Luther says: If I had despised the pope as his eulogists despise him now, I would have thought that at the same hour the earth would have to swallow me up. 2c. 14, 453. Luther says: I considered the church of the pope to be the right church, much more stubborn and reverent than the shameful parasites, who nowadays praise the church of the pope against me. 14, 453. Luther says: "By the grace of Christ, I finally got over the one thing with the greatest difficulty and fear, namely, that the church must be heard. 14, 453. Of Luther's heartache in the first and second years of the Reformation and of his great humility and almost despair, those do not know who afterwards most hopefully attacked the wounded majesty of the pope. 14, 452. Luther says? I had gotten into this matter through imprudence, and not only yielded to the pope in many and great articles, but also continued to worship him. 14, 451. Luther says: In my earlier writings you will find how many and great things I indulged the pope in, which I now consider the highest blasphemy and abomination and curse. 14, 439. Not out of presumption, but only after Luther had come to a true knowledge of Christ and divine truth through God's word, did he attack the pope and the Roman court. 14, 477. All Germans were tired of the plundering, the fair and the innumerable deceptions of the Roman court. They were eagerly awaiting the outcome of Luther's great cause. 14, 441. Luther says: "Since I began to teach the gospel, I would never have dreamed that in such a short time the gospel would be spread so widely. 1, 1711. Luther did not think that the truth should come forth under so much seduction of masses, purgatory and other innumerable abominations; nor did it have to come forth. 7, 530. Luther would never have thought that only the tenth part should happen, as it is now before us. 5, 287. When Luther began the Reformation, he was alone, a miserable little monk, while the Pope was a majesty before whom all kings and the whole world feared. 2c. 14, 451 f. Luther says: I am, as it were, a weak fence, which is set against the pope and the emperor, who are, as it were, the riverbed of the Elbe. 6, 309 f. If Luther, trusting in the crowd of his followers, had started to do something like Muenzer did, his end would have been the same as that of Muenzer. 4, 1955 f.
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Luther is the angel of God who brought forth the gospel again. Luther says: "I must confess that such thoughts have often occurred to me: Why did not our Lord God raise up someone else to preach to the Germans in my place? 13, 2399 f. The teaching of the gospel was purified again by Luther through Christ's special grace. 19, 381. Luther says: "I have served the world for the best and have brought the Holy Scriptures and God's Word to light in a way that has not been done in a thousand years. 19, 422. Luther kept the Apostolic, Nicene and Athanasian Creeds completely pure. 14, 466. Luther would like to boast that he would have been an angel or Mary Magdalene at the holy grave. 19, 1176. Luther says: If I wanted to boast, I would still boast in God about the apostles and evangelists in Germany 2c. 16, 342. Although the high leaders of the world and the rulers of the church oppose this with all their might, the sheep of Christ recognize their shepherd's voice, which was brought forward by his messenger, Luther. 15, 1619. Luther said: God has not given such great gifts to any bishop in a thousand years as to me; for God's gifts are to be praised. 22, 1303 Luther says: "I have been surrounded by such great hardships that it now seems to be over, yet the most excellent counsel has found the most excellent advice. 6, 207. Luther would like to be silent and stop, is also tired and unenthusiastic because of the great ingratitude of the people, but must continue because of his commanded office. 5, 723. Twelve years ago, Luther could not have hoped that it would be possible that even in one corner the silent masses would fall away, 2c., which is happening now. 5, 373. Luther called the hearts of the people back to the Son of God and showed that sins are forgiven by grace for the sake of the Son of God. 14, 463. Luther says: We dare to be moved that Christ was first made known by us, but Zwingli now heckles us because of Christ's denial. 17, 1534. When Luther, enlightened by God's Word, came to his right mind, he wrote much differently than at first: all popery was laid low and brought to the ground. 14, 478. Since the time of St. Paul, Luther's equal has not come on earth, who has explained and interpreted the Holy Scriptures with such earnestness, spirit and understanding. 2c. 14, 478. No one has so powerfully refuted the worst and most harmful heresy, that good works are necessary for salvation, through God's word.
The first time he refuted and overthrew the articles of the Christian faith and the two sacraments. 14, 478. No one has ever come, nor will he ever come, who has so powerfully established the articles of the Christian faith and the two sacraments, especially against Zwingli, as Luther. 14, 478. Before Luther's time, no one knew, not even the holiest monks, how one could get rid of sins, go to heaven and become blessed. 14, 479. 14, 479. How before Luther's time one wanted to attain God's grace, forgiveness of sin, eternal life and blessedness through various works. 14, 479. From Luther we have learned that all works are in vain, and that there is only one way to obtain grace and salvation, namely faith in Jesus Christ. 14, 479. What Luther wanted to be held, and which form of teaching and administration of the sacraments he approved of, can be seen in the Confession, delivered in Augsburg in 1530. 14, 466. Luther presented the entire doctrine necessary for the church and restored purity in the ceremonies. 14, 466. In Luther's books, all articles of the Christian faith are explained so clearly and surely that even the gates of hell with all their members cannot oppose them. 14, 480. The main articles of the Christian faith have not been explained and proven so clearly from Scripture by any doctor since Christianity stood after the time of the apostles. Luther has also explained other articles of the Christian faith so clearly that we have been delivered from the darkness of the Babylonian prison and have come to the light of the freedom of divine truth. 14, 481. In Luther's books one finds the entire doctrine of the Christian religion, which is not found in any doctor, in any conciliar, nor in all of Christendom. 14, 481. If all the Christian teachers of the whole world were fused into one heap, all the articles and the whole doctrine of the Christian faith would not be found there as in Luther's books. 14, 481. Since the time of the apostles, Luther's equal of spirit and faith, wisdom and understanding of truth has not been in Christendom, nor will it come. 14, 481. Luther says: I am very worried that the shameful ingratitude and contempt will snatch away the pure word again. I am excused, because I have preached to you with all diligence 2c. 13, 1890. Luther says: "One should not be frightened because I myself was frightened in the past when I began to preach God's Word purely, and yet Anabaptists and Sacramentarians came out of our school 2c. 12, 1237. 12, 1237. It shall not help the papists that they say: Should an impotent
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Monk Luther be wiser than all the world? The monk is powerless, but God is almighty. IN, 1739.
Luther's love for God's word. Luther says: "Where I have the Word, I know that I am walking on the right path and that I cannot easily be deceived or fall into error. 2, 1309. Luther says: I also used to believe that the first four chapters of the Epistle to the Romans were not useful for teaching, but the last ones, because they urged to the virtues 2c. 9, 1604. Luther says: By God's grace I have been 'enlightened that I have learned the righteousness of faith from the first chapters of the Epistle to the Romans 2c. 9, 1504. If Doctor Luther cannot write as good epistles as St. Paul, it is honest to him that he opens the book and begs a parse from St. Paul 2c. 6, 819. Luther, as one of the number of God's priests, wanted to interpret the 2nd Psalm in order to offer a pleasing sacrifice to God. 6, 76. Luther says: The saying 3 Mos. 5, 3. (according to the Vulgate): "As men are wont to sin", is an exceedingly comforting saying, which once delivered me from death in the highest distress. 9, 729 f. Luther made his lectures and interpretations on the first book of Moses in order to train his listeners and also himself in God's Word. 1, 1. Luther wants to help as much as he can so that there is an abundance of words. 6, 1774. Luther loves those who love the holy Scriptures and hates those who despise and traffic in them, so that he is too vehement on both sides. 4, 211 f. Luther says: I must be sure that our teaching and preaching is right, yes, that it is God's word and the light of the world, and such a light that without the light everything else is darkness. 8, 137. Luther says: I, D. Luther, know that the birds, stones and the sand of the sea must bear witness to my preaching. 8, 44. Luther says: I would not want to live without the word, not even in paradise; but with the word it is easy to live even in hell. Luther exhorts: Read St. Paul diligently, who uses the words of Isaiah gladly and often, because he was a good and diligent reader of Isaiah. Luther says: "If it had not been for my dealings with the pope that kept me with the simple text of the Bible, I would have become a useless babbler of secret interpretations, like Jerome and Origen. 6, 264. Luther says: I have not been taught by signs or special revelations 2c., but have asked God that I not be drawn away from the oral word.
would like to have. Luther says that the 118th Psalm is dearer to him than the Pope's, the Turk's, the Emperor's and all the world's honor, goods and power. 5, 1178. Luther says: The whole Psalter and the holy scriptures are dear to me, as they are my only comfort and life. 5, 1178. Luther says: I boast of the gospel and will not depart from it; I must have hope, and no one shall take me from hope. 8, 146. Luther says: If I had had the right understanding of even one psalm thirty years ago, I would have felt like a kind of God. 4, 2128. Luther says (in 1533) that he had decided, out of well-considered advice, to interpret the Psalm of Moses now, and then to spend the rest of his life on the interpretation of Moses. 5, 732 f. Luther wanted to take away the whole Hebrew Bible from the Jews by interpreting it according to the New Testament. Luther says: "Through much practice (praise to God) I have come to the point that I almost believe that God is the creator of heaven and earth. 14, 156. Luther says: "Before this time, I would have preferred a single psalm, if I had understood it correctly, to all the riches of the world; now we are beginning to be disgusted by it. 6, 578. Luther says: If I had infinite worlds, I would give them all in order to understand perfectly what I teach. 22, 1836. Luther says: When I come to the pulpit, I intend to preach only to the servants and maids, not to the scholars, because they can read it in the Scriptures. 22, 674. Luther says: In my heart only this article rules, namely the faith in Christ, from which, through which and to which all my theological thoughts flow 2c. 9, 8. Luther says: Because the interpretation of Scripture is God's business and certainly the greatest of all, I wish to be instructed by every child. 8, 1362 f. Luther says: I am an old and practiced preacher, and yet I am afraid to this day when I am to preach. 22, 636^ Luther says: In former times I had the whole Bible so in my memory that I knew the contents of all chapters, but the study of the Hebrew language has confused my memory in this respect. 22, 1948. Luther says: I am now completely in the article of the forgiveness of sin, with it I go around day and night and all my thoughts are of JEsu Christo 2c. 22, 770. What Luther teaches, writes, preaches in school and church, he does freely in public, and bases everything on the Gospel, baptism, Our Father 2c. 22, 786 f. Luther says: "It grieves me that I should carry my blood to the grave, since many people have died.
1074Luther . 1075
Monks who have been preachers have died by shedding their blood. 22, 601. Luther relied on God's word itself, which he believed could not be overcome by the gates of hell. 4, 1955. Luther hoped to be absolved of all his sins through his confession of Christ. 15, 2426. Luther says: "If someone had taught me in my darkness that I had understood a psalm correctly, I would have gladly crawled on earth according to it until the end of the world. 12, 585. Luther says: I must confess myself that it becomes sour and difficult for me to believe the article of the forgiveness of sin, because I see a very large register full of sin before me. 13, 2497. Luther is indeed a doctor, through whom many in the holy Scriptures are not little encouraged, yet he is often raised up by a word of a brother. 5, 769. Luther says: "Even if God were to cast me into the depths of hell and place me in the midst of the devils, I still believe that I will be saved, for I am baptized, absolved 2c. 2, 782 f. Luther says: I have asked the Lord not to give me dreams, for they are commonly lacking; but the Word is a certain shield 2c. 2, 1057. 2, 1057. Luther says: "I am very fond of St. Bernard, who among all scribes preaches Christ most lovingly. 7, 1840. Luther says: If the Elector of Saxony or you should fall away from me, I would still know for my own person to hold fast to Christ, for Christ is with us with all the holy angels. 8, 854. Luther says: "It has happened to me when I have let go of the word that I have lost God, Christ and everything with each other. 12, 1604. Luther says: When I have dealt with the Holy Scriptures and the Word, the devil has left me in peace. 12, 1607. Luther says: I myself think of the time when I studied the holy scriptures with all diligence, what I would have gladly given, that someone would have interpreted a psalm correctly for me. 12, 906. Luther says: I would rather be a cobbler's servant or a bowl washer according to God's word, and set such a standard above your conceit, if you could raise the dead. 7, 639. Luther says: I would not now take ten thousand florins and say mass. 5, 253. Luther says: If I am without the Word, there is no Christ at home, but as soon as I take a psalm or saying of the Scriptures before me, it burns in the heart 2c. 8, 749. Luther did not say that the Gentiles should be saved by themselves or from themselves, or through their ceremonies, but through the word of the fathers. 2, 1829.
Luther does not teach with Zwingli that the Cain church or Numa Pompilius and other pagans have become blessed, but that some pious people from Cain's lineage have heard God's word and have become blessed by faith. 2, 1830.
Luther argues with the word of God alone, not with the sword. It is unconcealed to all innocent Christians that Doctor Luther is an angel of God who is to feed the erring sheep with the word of truth alone. 15, 1618. Luther and his followers are reproached for sedition, but he never sought the sword or provoked it, but rather taught and kept peace and obedience. 20, 2128. There is no honest man who can accuse Luther of having preached heretically and seditiously. 16, 355. Hütten writes: Luther is so pious and blameless that he could not be censured even by his enemies to this day, and a preacher of the truth of the Gospel. 15, 1858. Luther says in his death throes (July 6, 1527): I have taught rightly and salutary about faith, love, the cross, sacraments and other articles of Christian doctrine. 21a, 988. Luther says in his Todesnöthen (July 6, 1527): The world, praise God, finds no vice in me, which it could impose on me with truth; nevertheless, it is annoyed by me. 21a, 991. Luther confesses before God and all the world his faith from piece to piece, on which he intends to remain until death, to depart from this world within 2c. 20, 1094 ff. Luther struck the papacy and spiritual regiment without lifting a finger; Christ killed them with the sword of his mouth. 19, 967. Emperor, king, princes and bishops who heard our doctrine at Augsburg confessed that Luther's doctrine was not seditious 2c. 19, 1835. Luther says: "I have written hard enough against the Pabst's idolatry, when perhaps no one has ever done so, but never with my hand. 20, 88 f. If Luther had driven against the papacy with violence and impetuosity, Germany would have come to great bloodshed. 20, 21 Luther did not accept the office of preaching in Wittenberg of his own accord, but was required to do so and was chosen to preach there against his will. 20, 15. Luther is raised by God to be a common devil over the Roman devils, murderers and bloodhounds, Elijah over Ahab and Jezebel. 19, 1885. Luther says: "I have never drawn a sword, but have only struck with my mouth at the pope, bishops, monks and priests, and have thereby done more than all emperors and kings. 13, 2627. As Luther said in the beginning, "I am a devil.
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If Luther got involved in the matter without seeking his own benefit, he was always mindful of his office and fought through teachings, not through weapons. 14, 468. Luther's thing, as the papists themselves must say, is not contrary to Scripture, but is Scripture itself. 12, 1440. Luther has broken off more from the pope, bishops 2c. with his mouth alone than all emperors, kings and princes have done with all their power. 10, 368. Luther says: "In the beginning I attacked the papacy from the Holy Scriptures; now I am extraordinarily pleased that others do the same from the histories. 14, 373 f. Luther says: "What I have taught from St. Paul and Daniel, that the pope is the abominable one of God and of all things, the histories shout to me by deed, and show the person. 14, 374 f. Luther fights with the sword of the word against Carlstadt, Zwingli and others, because he rather wants them to live than to perish and die. Luther says: "I do not know Luther myself, nor do I want to know him; nor do I preach anything about him, but about Christ. The devil may take him, if he can 2c. 15, 1670. These unbending sticks, like King Henry VIII, seek nothing but that one believe them alone; Luther, however, does not desire that one believe him, but the words of God. 19, 300. You must not be Luther's, but Christ's disciple, and it is not enough that you say: Luther, Paul or Peter said this, but Christ himself. 20, 73. Luther did not want to keep the hearts with his writings, but to lead the hearts of all to the sources themselves. 14, 473. God no doubt often laughed at Luther's wisdom and said: I have never had the use that Peter, D. Martinus 2c. had to teach, instruct, govern or lead me. 2, 1290. Luther did not mix in anything of offensive opinions, but only made the necessary doctrine clearer and clearer: of repentance, of the forgiveness of sins, of faith, of the right consolation in the cross. 14, 464. Luther did not penetrate anywhere himself with his writings, nor did he request or ask anyone to read them. 5, 723. Since the adversaries defended their errors, abuses and heresies only with vituperation and condemnation, Luther is prompted to investigate better from the Scriptures whether he is wrong or they are wrong. 14, 477.
Luther never changed his mind about the things that are necessary for a Christian to be saved. Luther has always been of one mind in the right things that a Christian needs to know for salvation, and he has never revoked any of them. 19, 242. The main part and
The basis of Luther's teaching is that we are saved through faith in Jesus Christ, the Son of God; on this he builds love towards our neighbor 2c. 19, 381. Luther says: "If you attack me in my bodily goods, body or neck, I will gladly yield to you, but in the thing that is called Christ, no one seeks patience or yielding from me. 8, 147. Luther freely admits that he erred in many things, but in those that do not concern faith, for he always taught the same thing about faith and grace. 22, 658. Luther once burned the Pope's decree at Wittenberg, and probably wants to burn it again, and so should other bishops' laws. 7, 937. In the books of Augustine, Luther found many clear sayings that confirmed the doctrine of faith, and comfort for his heart. 14, 462. Luther said that he was not only strengthened by a word of Bernard in the sermon on the proclamation, but also made certain about the whole conception of Paul, who so often inculcates: "We are justified by faith. 14, 461. Luther has dealt with the main things that a Christian must know and that are necessary for salvation in such a way that no one can blame him for ever having been of a different opinion. 19, 289. Luther says: "That you enthusiasts praise your holy life and suffering, and judge me that the Spirit of God has left me, we gladly let happen. . 20, 888. Cochläus and Schmid condemn Luther for having written against himself, and later differently than at first. 14, 450 f. Although the enthusiasts are in darkness, they have nevertheless seen that Luther has lost the spirit, and has become a Saul and cannot understand that bread is bread. 20, 992 f. Luther wants to be the judge of the papists and also of the angels through his teaching, so that whoever does not accept his teaching may not be saved, because it is God's. 19, 671. Luther once wrote a humble letter to Duke George; but the little piece had to be in it that he did not humble himself for the sake of his doctrine. 19, 414. Luther wanted to humble himself before King Henry VIII and ask for mercy, since he had preached to him as a different man than before. 19, 415. Luther's humble letter to the King of England was interpreted to mean that Luther had recanted his teaching. 19, 412. Luther says: If I had wanted to obey the dreams of the enthusiasts, I would have had to change my teaching thirty or forty times. 2, 1309. Luther sets against the sayings of the fathers, men, angels, devils, not the old custom nor the multitude of people, but only the word of the eternal majesty,
1078Luther . 1079
Luther says: "The same things that I believed and taught from the beginning of the matter about justification and the sacraments, 2c. I still believe and confess today. 9, 726. Luther has always held and written the same about what the Spirit of Christ has taught in Scripture, although he has increased more and more from day to day through practice and diligence. 19, 295 f. The longer and more Luther studied the Scriptures, the more he found that his doctrine was firmly grounded in Scripture, but that the opponents' cries and writings were nothing but much-will and iniquity. 14, 477.
Luther remains a student of the Gospel throughout his life. Luther is a doctor of the holy scriptures, but still learns from the piece that he may know Christ and have faith in God. 3, 1807. Luther knows the Ten Commandments, but nevertheless knows that they are still his ABC, in which he must remain a student. 3, 1734 f. Luther confesses that as long as he lives, he must always remain a student of the first commandment. 3, 1840. Luther says: "Although I have preached, written, and thought much about the article of Christ, it still sours me to keep this article in my heart. 8, 724.. Luther says: I know many of them who have learned the infant faith early; but I cannot. 8, 242. Luther says: "I experience in myself how difficult it is to distinguish the teaching of the Law and the Gospel. 9, 802. To those who reproach Luther for always being on one string, he answers: "As often as I have found less in Scripture than Christ, I have never been satisfied 2c. 4, 1741. Luther says of himself: "My heart is not so struck by salvation and the life given by Christ as it is frightened by a word of the law. 4, 1894. Luther says: There are many students here, if they have been at Wittenberg for half a year, they are so full of arts that they think themselves more learned than I am. 5, 299. Luther confesses that it seems to be extremely difficult for him to be so attached to the invisible things that one is happy in them. 5, 400. Luther warns by his own example that no one should let himself think that he has learned the Christian doctrine. 5, 1171 f. Luther confesses that he is a lowly, weak Lutheran, because it has become difficult for him and will become even more difficult every day to grasp and retain the cornerstone, Christ. 5, 1242. Luther warns by his own example that one should beware of wanting to know God in any other way than in the Son. 6, 186.
Luther remains a student of the Catechism, also finds that it helps him noticeably, and finds with experience that God's word cannot be unlearned. 5, 1137. Luther says: Dear Lord Christ, I will be your disciple and believe your word, I will close my eyes and give myself captive to your word. 8, 34. Luther is a doctor and preacher, and yet he reads and speaks the Catechism from word to word in the morning and when he has time 2c. 10, 25 f. Luther says his Catechism one after the other, like his little Hans, and prays daily that God will keep him by his holy pure word, that he will not grow weary of it. 22, 18 f. Luther says: "I know that I cannot yet say the Lord's Prayer properly, as I am or should be a learned, old doctor. 22, 59 f. Luther says: I am a doctor of the Holy Scriptures, yet the more I look at the infant faith, Our Father, Baptism and Sacrament, the better it tastes to me. 13, 1854. Luther says: I may not boast that I have sufficiently grasped the article of the resurrection of our Lord Jesus Christ and thus can, that I should not learn more about it, whether I am already a doctor. 13, 1884 f. Luther says: I must confess of myself that I have not yet sufficiently grasped and grasped the sermon of faith. 13, 2008. Luther says: I am a doctor of the Holy Scriptures and have now learned the doctrine of faith for twenty years, yet I feel, when the challenge comes, how I hang and wither away 2c. 13, 2028 f. Luther says: "I have long been a preacher, doctor and old fighter, but when I have to recite the first commandment, I have hardly grasped and grasped it by a silk bevel. 3, 1813. Luther says: that I see the marital state as being created, ordered and provided by God is such an art that I cannot yet do, whether I am an old doctor 2c. 12, 2001. Luther says: The article that Christ is the Son of David and also truly God is still difficult for me, difficult, but people have become so tired of it that they cannot even understand it. 12, 1490. Luther says: When I get up in the morning, I pray with the children the ten commandments, the faith, the Lord's Prayer and some psalm in addition 2c. Luther says: "Although I am an old doctor, I experience daily that I still have to say the ten commandments, the faith and the Lord's Prayer with the children 2c. 12, 1611. 12, 1640. Luther says: I have learned the Holy Scriptures over twenty years with all diligence, praying and watching, have taught them over twelve years with hard work, and know little of them. 19, 1854.
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Luther suffered many temptations from the devil. Luther says: I know that I have no luck in mines, all others had to pay for mine; because Satan does not grant me this gift of God 2c. 22, 723. Luther was often plagued by the devil in his prison in Patmos, up in the castle in the kingdom of the birds. 22, 727. Luther says: "The devil has often inflicted on me a small sin, yes, not a sin in itself, so that I could not stay away from it. 13, 1892. Luther says: "The devil sometimes plagues me in such a way that he makes such a sea and fire out of a futile sin that I do not know where I should stay. 13, 1892. Luther has offended Satan, the most powerful prince, with many books; this is the reason why he rages against Luther with severe temptations. 21a, 1044. Luther says: "That I confess of myself: this is my vexation, that my doings and life trouble and distress me more than the grace of the Lord Christ comforts me. 13, 1401. How Luther encountered the obstacles that the devil threw in his way when he had planned to go to the Sacrament on a certain day. 10, 2198 f. Luther says: "Seven years ago, I thought that I would not go to the sacrament sooner, because I would be skilled, and I still had this from the papacy. But I noticed that the devil wanted to hold me out 2c. 13, 1854 f. Luther says: I sometimes went to the Sacrament unconfessed, only in defiance of the devil, who wanted to keep me, I should not go to the Sacrament sooner, because I would be quite skillful. 13, 1855. Luther says: "It happened to me myself that, since I did not feel pure, I was afraid of the Sacrament and worried that I would receive it unworthily. Luther says: "I have also been in such a fire of the devil that the sacrament became so strange to me that the longer I went to it, the less I liked it. 13, 1937. Luther says: The devil often made such an image of death for me that I might have died of fright. 13, 1892. Luther says: I must bear witness to the devil through daily experience that he can strike me down if I am not well protected in faith. 2c. 12, 711 f. Luther often stumbled against the right doctrine of God's will to such an extent that he almost fell into the abyss of despair 2c. 18, 1850. 18, 1850. Luther says: The devil is all around us, and sometimes puts on a larva, as I have seen myself, that he lets himself be seen as if he were a sow, a burning straw mop and the like. 13, 529. 1913. Luther says: "I am often disgusted with myself.
that the devil has caused a riot in my house and wanted to frighten me; but I have taken my calling before me 2c. 13, 531. Luther says: "I also thought in my temptations that I would dispute with St. Peter and Paul whether they could have been more severely challenged than I. 12, 711. How great plagues Luther had to bear from the pope, emperor, princes, bishops, the whole world; from brothers, from his sins, Satan and his angels. 15, 2646. Luther says: The devil often attacks me so fiercely and overwhelms me with sad thoughts to such an extent that he completely obscures Christ from me and almost takes him away from me. 9, 259. Luther says: "It has often happened to me that the devil has so examined me through the world and my conscience that my breath and life have become too short. 8, 394. Luther says: "I have indeed often fought with this dreadful beast, the evil conscience, not without great struggle. 2, 1521. Luther says: "It has often challenged me about my ministry, that there is nothing but unpleasantness and misery in it. But that is done by the tiresome devil. 7, 644. What comfort Luther used against the temptations of the devil, because of his sins. 5, 532. How the devil prevents Luther from praying by thinking that he is clumsy. 5, 629. Luther was often plagued with such severe temptations that he thought that no one had endured such severe ones; few have to struggle with such severe temptations. Luther says: "The devil would rather break my neck in a moment than let me stand there and preach and storm his kingdom. Luther says: "I often feel the devil's rage within me. At times I believe, at times I do not believe; at times I am happy, at times sad. 10, 1056. Luther says: As soon as I took hold of any word of Scripture and relied on it as a holy anchor, my temptations immediately lost their vehemence. 9, 695. Luther says: Experience has taught me all too often that when the devil takes hold of me apart from the Scriptures, he makes me not know where God or I remain. 8, 676. Luther says: "I have had unspeakable trials in which no creature has been able to help me; but I have not been forsaken by Christ in all difficult cases. 6, 205 f. In such great trials, which Luther had to suffer, there would never have been a remedy nor counsel, if Christ had not opened the Bible to him 2c. 6, 207. That our cause is God's cause is a necessary consolation, with which Luther often stood up against the
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thought of Satan, who interprets the offense to the gospel.. 6, 575 f. Luther confesses that the devil caught him several times, that he did not think of the main thing, that we, without our work, must become blessed by God's grace. 5, 1171.. Luther says: The devil has often tempted me to desire a sign from God; but that is far from me, that I should give way to such temptation I 1, 1527.
Luther and Indulgences. Luther desired nothing more than that the one abuse of indulgences be stopped; but it was followed by a flood of wonderful and exceedingly great benefits. 4, 2064. In the beginning of his cause, when he wrote against indulgences and other abuses, Luther had received from God the gift that he relied solely on the help of God. 4, 1955. Luther started the game against indulgences on his own initiative and was always ready to dare and expect the utmost. 4, 209. Since Luther waited for the judgment of the church and the Holy Spirit in the matter of indulgences, he was soon ordered to keep silent, and one invoked custom. 14, 453. In the beginning of the dispute, Luther did not yet suspect or dream of a future change in the customs, did not even reject indulgences completely, but only demanded moderation. 14, 465. Since Luther began to advise the people not to listen to the criers of indulgences, he believed that he would have the pope as his patron. 14, 440. When Luther first undertook to write against the gross errors of indulgences in Anno 17, D. Hieronymus Schürf resisted him: "Do you want to write against the pope? 2c. 22, 1403. Luther says: Many people advised me not to do anything against the pope, on whose beckoning and waving my life would stand. 22, 1718. Bon den manverlei absprechenden Urtheilen über Luther, nachdem er die Ablaßthesen veröffentlicht hatte. 8, 1353. When Luther first began to write Against Indulgences, he was completely abandoned for more than three years, and no one reached out to him in the fight with the papists. 22, 679. What Luther, since he first attacked the indulgences, answered his prior and subprior, who were afraid. 5, 1204. Luther says: "In the beginning of my writing, I sought only the abuse of indulgences, not the indulgences themselves, much less the pope, understanding neither Christ nor the pope correctly. 6, 932. Luther himself has seen quite a few in the papacy, and heard of many more, from monks and all kinds of authorities, who did not die on the basis of the pope's mass or letters of indulgence, but on the basis of Christ's death.
ben. 6, 929. Luther says: "Since I initially let some short sentences go out in print, and taught how the whole life of Christians would be vain repentance, the papists have become sheer mad and foolish about it. 2, 1464 Luther first preached his sermons against indulgences in the old, small, dilapidated church of the Augustinian monastery in Wittenberg. 15, 380. The people confessed to Luther about the letters of indulgence, and Luther did not want to absolve them, which angered Tetzel greatly. 15, 383. In the beginning, Luther taught modestly against the sale of indulgences, and also disputed about it as a doctor of the Holy Scriptures; Tetzel, however, raged against Luther. 15, 383 Luther wrote to four bishops and to the archbishop of Mainz, asking them to control the indulgence mischief, but did nothing with it; so he let his 95 theses go out. 15, 385. Luther asks the Archbishop of Mainz to stop the godless and blasphemous preachers of indulgences, to remove the instruction to the commissaries, and sends him his 95 theses. 15, 390. Luther dedicates his explanations about the power of indulgences to Pope Leo X, so that he will be all the more secure under papal protection. 15, 400. Luther sends his explanations on the power of indulgences to Hieronymus Scultetus, Bishop of Brandenburg. 15, 405. Luther wrote his resolutions to the pope with a humble writing, and this book pleased many cardinals and bishops very well. 17, 1361. Luther says: "If it has happened to my books that they have been burned, it has certainly happened because I have given and served the pope and his people too much in the indulgence. 15, 1535. The quarrel that arose between Luther and the pope began over the Pallio. 17, 1125 f.
Luther at the imperial congresses of Augsburg and Worms. Luther's thoughts on the journey to Augsburg 1518 were: Now you must die; and he imagined a funeral pyre ready for him. 22, 1908. Spalatin's account of Luther's action with Cardinal Cajetan at the Diet of Augsburg in 1518. 21b, 3241 ff. Luther says: Since I was frightened by the prestige of the name of the church, I offered myself for silence against Cardinal Cajetan; but he demanded the recantation. 14, 453. Before his departure from Augsburg, Luther wrote to Cardinal Cajetan: he would keep silent if silence were also imposed on his opponents. 15, 589. Since Luther could not obtain from the Cardinal at Augsburg that his opponents would also have to be silent, he appealed from the Pope to the Concilium and departed. 17, 1361 Luther's report on the proceedings at the Imperial Diet
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in Augsburg in 1518 and Cardinal Cajetan.. 14, 441 f. Luther's account of how he fared at the Imperial Diet in Augsburg in 1518. 21b, 3237 ff; 22, 1370 ff. Luther, in his written reply given at the third interrogation before Cardinal Cajetan, declares the extravagant of Pope Clement VI to be human doctrine. 15, 571 f. Luther writes from Augsburg to Melanchthon that he would rather die than recant what is rightly spoken. 15, 555. Luther says: I do not want to become a heretic with the contradiction of the opinion by which I have become a Christian; before I want to die, to be burned 2c. 15, 567. While Luther was at Augsburg, the Cardinal said to him: What does the Pope ask about Germany? 6, 254. Luther had hoped that at Augsburg 2c. Bishops and doctors would try him right; but the opinion was that he should only recant. 5, 308 Luther was so foolish that he traveled to Augsburg (1518) without a safe escort from the emperor, and although many advised him against it on the way, no one heard him. 22, 1908 The Cardinal Cajetan said at Augsburg about Luther: This brother has deep-seeing eyes, therefore he also has wonderful ideas in his head. 22, 1870. Luther says: Twenty years ago I heard the Cardinal Cajetanum, who talked so about the Christian faith that I was frightened. 7, 1127. Duke Frederick of Saxony sent Luther to Futz in Augsburg (1518) in the company of a brother Leonhard Beier, and had given him 20 gold florins as travel money. 22, 1908. Luther did not hear the voice of Prince Frederick the Wise, nor did he see his face all his life, except at Worms at the Imperial Diet. 17, 1356. Luther's account of his journey and the action at the Diet of Worms in 1521. 22, 1372 ff. The address of the citation by which the emperor summoned Luther to Worms read: Dem ehrsamen, unserm lieben andächtigen Martin Luther 2c. On the way to Worms, Luther preached in the Augustinian monastery at Gocha; in Eisenach, he became very ill. His heroic response when he was told that he would be burned in Worms. 15, 1826: Luther preached at Erfurt on the way to Worms, in response to many requests. 15, 1827: Luther had to be ready and willing to answer everyone: at Leipzig, at Augsburg before his highest enemies, at Worms before the emperor and the empire, since his escort was broken. 16, 9. Luther was condemned by the pope for 16 days before the citation came to him. 17, 1361. At the Diet of Worms, Luther was demanded to hand over the Scriptures and to yield somewhat. 7, 1323. Luther has now
The third time we have stood before the papists (before Cajetan, in Leipzig, in Worms), but not one has come to Wittenberg and stood before us. 19, 280 f. Luther is released (by Staupitz) from the laws of the Order and the Pope, and excommunicated by virtue of the Bull. 15, 2509. Luther had hoped that within a year (after the Diet of Worms) he would be dragged to the sheep pen. 19, 1190.
Luther and the disputation in Leipzig. Luther wants to write to Duke George of Saxony about the disputation in Leipzig for the third time, after the duke has twice given him an evasive answer. 15, 2446 f. Duke George of Saxony himself was present at the disputation in Leipzig. 15, 1145. Initially, the University of Leipzig and its chancellor, the Bishop of Merseburg, opposed the disputation being held in Leipzig, but Duke George of Saxony ordered it to be admitted. 15, 836 ff. The reasons which induced Duke George of Saxony to allow the disputation to be held at Leipzig, against the prohibition of the pope and the bishop of Merseburg. 15, 1209 f. We did not offer Leipzig, but agreed to it, forced by necessity. 15, 2487 Luther answers to Spalatin against Eck's false pretense that Luther and Carlstadt had suggested Leipzig or Erfurt as the site of the disputation, and not Wittenberg. 15, 1307. 2486 f. It was Eck, not Luther, who started the disputation in Leipzig; therefore, Luther's word: This matter was not started in God's name, can only be attributed to Eck. 18, 1258. Luther did not speak the words: "This thing is not begun in God's name" in reference to his cause, but of the disputation at Leipzig. 18, 1257. Luther put his twelfth later 13th thesis for the disputation at Leipzig in such a way that he would have the opportunity to draw the nullity of the Decretals to the attention of the public. 15, 2470. Luther says: There is no pious man who may assure me that I am overcome at Leipzig of a heretical point, be it Bohemian or Welsh. 11, 2308. Luther says: "On my conscience, I know nothing else to say, because everything that I have held at Leipzig is Christian, so that I also want to die on it with God's help. 11, 2308. From the disputation at Leipzig, one assumes to cover up and embellish all previous iniquity and misconduct, and blames Luther for wanting to advocate heresy against the Bohemians. 11, 2307. Of the three bishops and the eleven elders of the Dukes of Saxony, not a single one attended the disputation in Leipzig. 15, 1214.
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The court jester of Duke George bitterly and ignominiously attacked Eck at the disputation in Leipzig. 15, 1215. Luther came to the disputation in Leipzig only "under the wing of Carlstadt," whose escort included those he would bring with him. 15, 849. At the disputation in Leipzig, Luther preached on the Gospel on the Day of Peter and Paul, which encompasses the subject matter of both disputations; Luther presented the epitome of the same. 15, 1168 f. The Gospel Matth. 16, 13-19 grasps all matters of the entire disputation at Leipzig, for it speaks of God's grace and our free will, and of the power of St. Peter and the keys. 11, 2309. Luther confesses that we are defeated in the disputation at Leipzig by shouting and giving, that is, by the Eckian modesty; for that is what he himself calls it. 15, 1145. Luther writes that the disputation at Leipzig was a waste of time, not an exploration of the truth; for as much as Eck lay, almost no decisive point was touched. 15, 1144. Eck wanted the matter to be dealt with at the disputation in Leipzig without notaries with mere and free shouting. 15, 1146 Because of the praise of the memory and the tongue, it was determined at the disputation in Leipzig, according to Eck's will, that the books should be left at home. 15, 1147. According to the judgment of all, indulgences and their screamers became ridiculous at the disputation in Leipzig. 15, 1152. At the disputation in Leipzig, the protection of indulgences became laughter and mockery, while Luther had expected this to be the epitome of disputation. 15, 1166. Luther solemnly confirms that the Articles of the Church, which he had undertaken to defend as Christian at Leipzig, were ungodly condemned by the Concil at Costnitz. 4, 969. 2c. Luther condemns all who gave their consent to the ungodly condemnation of the Articles of the Church at the Council of Costnitz. 4, 969. Luther testifies that John Hus and Jerome of Prague were wronged, and that the pope and his followers were the most godless of murderers. 4, 970: How shamefully the Leipzigers dealt with the Wittenbergers at the disputation. 15, 1301 f. When the Pauline monks at Leipzig learned that D. Luther was in their church, they immediately ran down from their choir, took the monstrances with their sacrament and hurriedly carried it into the sacrament house. 15, 1208. D. Pfeifer names as the theologians who were in Leipzig at the time of the disputation: Matthias Hanensis, Hirsberg, King's Court, Suebi, Düngers
home, fraendienst and lung cutter. 15, 1209. Everything that was dear to Eck at the disputation in Leipzig was right and was carried out, but what ours asked and sought was rejected as unreasonable and unseemly. 15, 1187. Luther's and Carlstadt's victory at the disputation in Leipzig is the less famous or known, the fewer are the learned and prudent, and those who do not like to brag about their things. 15, 1200. Luther wants the whole university to be judges in the matter of the disputation at Leipzig, not only the theologians; D. Reuchlin's cause has made him certain 2c. 15, 1305. Luther had to leave two universities, Freiburg and Basel, which he liked as judges in the matter of the disputation at Leipzig, refused by Eck. 15, 1305. Through the disputation at Leipzig, many were drawn to the right teaching, as, Johann Poliander, Eck's scribe at the disputation, and many students who went to Wittenberg. 15, 1216 f. "Luther's Thirteen Theses against Eck" for the disputation at Leipzig. 18, 718. Luther's explanation of his thirteenth thesis on the power of the pope. 18, 720. Luther's explanations of his theses disputed at Leipzig. 18, 820 ff. Luther gives his reasons for proving the thirteenth thesis of the Leipzig Disputation. 15, 2475. About the disputation at Leipzig, how it was prompted by Carlstadt's dispute with Eck. 15, 802 ff. Luther's disputation and apology against Eck's accusations. 15, 821. Preface to "Carlstadt's 17 Theses against Eck for the Disputation at Leipzig". 15, 825 ff. Of the disputation at Leipzig itself. 15, 844 ff. Acta of the Leipzig Disputation, transcribed by four notaries. 15, 858 ff. Luther's disputation with D. Johann Eck at Leipzig, as transcribed by four notaries. 15, 904 ff. Luther's report on the disputation in Leipzig. 15, 1142 ff. Nicolaus von Amsdorf's letter to Spalatin about the disputation in Leipzig. 15, 1184. Spalatin's report on the disputation in Leipzig. 15, 1187. Myconius' account of the disputation in Leipzig. 15, 1188: Petrus Mosellanus' letter to Wilibald Pirkheimer from the disputation in Leipzig. 15, 1191: The Disputation at Leipzig, described by Petrus Mosellanus for Julius von Pflug. 15, 1194: Description of the disputation at Leipzig by M. Sebastian Fröschel, who was there himself. 15, 1204: At the disputation in Leipzig, disputations took place in the morning from 7 o'clock until 9 o'clock, after 2 o'clock in the afternoon until 5 o'clock. 15, 1206: Description of the disputation in Leipzig by D. Pfeifer, Chancellor of the Church of Saxony. 15, 1208.
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Rubeus Longipolitanus Report on the Disputation at Leipzig. 15, 1240. Melanchthon's report on the disputation at Leipzig to Oecolampadius. 15, 1217. Des Joh. Cellarius letter to Wolfgang Fabricius Capito about the true course of the disputation at Leipzig. 15, 1232.
Luther's confident courage in the face of the pope's ban and the emperor's eight. Luther expected the curses from Rome every day and made arrangements for everything so that he would be ready to leave without knowing where he was going. 15, 2427. Luther writes from the Wartburg: By the grace of God, I am still as courageous and defiant as I have ever been. 5, 339. Luther writes a letter of comfort to the Wittenbergers, so that they will not be afraid of the hare-men, the papists, since he is not with them. 5, 310. The other beginning of the Lutheran noise is the most holy father Pope Leo with his untimely ban. Doctor Eck (Sau) and other papists helped with this 2c. 17, 1361. Luther is excluded by papal and imperial ban, and completely exposed to all men to be beaten to death, safe by no other protection than the heavenly one. 15, 2597. Luther says: I consider the pope and our angry neighbors as stubble and straw. 6, 408. Although Luther is exposed to the danger of death at any hour, without any human protection, he despises the threats of Duke George to the highest degree. 15, 2612. Luther has never been afraid of the papacy, but they have feared him very much up to now and must still fear him, because their conscience stands for Luther against themselves. 19, 1297. Luther says: I have been in the ban for twenty years; our Lord God does not ask anything about their dread. 7, 1116. Luther says: I have never felt the pope's ban. The pope has been in my ban for twenty or more years; whether he has felt the same, I let them say or remain silent. 14, 375. Luther says: I, Doctor Martinus, am already, praise God! condemned by the pope and sentenced to death. 13, 1426. The papists defy Luther, why he is so despondent and does not come to Rome, just as if Christ had run wantonly to Anna's, Caiphas', Pilate's, Herod's house and killed himself. 15, 1556 f.
Luther's stay at Wartburg Castle and return to Wittenberg. Luther's letter to the Elector, in which he congratulates him on the cross (the unrest in Wittenberg); he should not be frightened by it. Luther wants to be back in Wittenberg soon. 15, 1984. Luther writes to the Elector that he should be obedient to the authorities, the emperor, and
Luther is not to resist or oppose anyone who wants to capture or kill him. 15, 1993. Luther writes to the Elector: I want to keep E. C. F. G. safe in body, goods and soul, for the sake of my things, believe it E. C. F. G. or do not believe it. 15, 1993: About Luther's capture, the opinion gains the upper hand that he was captured by friends. 15, 2510. Luther reads the Greek and the Hebrew Bible at the Wartburg. 15, 2511. Luther says: "If I am not a prophet, I am certain that the Word of God is with me and not with the papists, for I have the Scriptures to myself, and they alone have their own doctrine. 15, 1479. Luther complains to Spalatin that no one has neither heard nor seen anything of the little books and letters he sent from the Wartburg. 19, 562.
Luther and the Rottengeister. Luther says: Where the seditious murderous spirits with their peasants would not have fished me out of the yarn, it should now be different with the papacy. 13, 2627 f. Luther says: If God will not give us faithful preachers and church servants, then the devil will tear our churches apart through the Rottengeister 2c. 12, 1175. Luther says: O what have I suffered from the prophets in these short years, who wanted to persuade me badly with swearing and boasting that the Spirit was with them. 14, 1861. Luther says: "I have had more than thirty red spirits before me; but I refuted all their things with the saying: "This is my dear son 2c., whom hear." 12, 1174. Where Luther would not have written, no pagan would know what the pope is, and no pope would be able to withstand some pagan, without with outrage, fire and sword. 14, 347. Luther has answered the red spirits that he desires neither dreams nor visions, nor special revelations, and also does not want to believe them. 2, 1309. Luther says: "During these twenty years I have had more than fifty red spirits who wanted to teach me, but God has protected me from them. 22, 1067. Luther says: "The red spirits cannot escape me, I can soon judge and judge whether their thing is God's word or man's teaching, because I do God's will 2c. 8, 34. Luther says: "I, who have been in the service of Christ for twenty years, can testify with truth that I have been attacked by more than twenty sects. 9, 14: In how much heartache Luther was put through the unrest that Muenzer, Carlstadt and Zwingli aroused. 5, 91 f. Luther says: "I myself have had ten high prophets with me, who have always
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want to teach high things and the most spiritual spirit 2c. 14, 1771. Luther had to fight first with the abominations of the pope; after these were subdued, the sacrament abusers arose, then the Anabaptists. 4, 2058. Why Luther wishes the Rottengeistern to be challenged for a time with despair and fear of death. 6, 627. Luther says: When we are dead, the devil will bring the whole bunch of Sacramentans, Anabaptists, Antinomians, Servetians, Campanistanis 2c. 1, 456. Luther is busy with thoughts and writings against the Sacramentarians, and does not want to be disturbed by letter writing in such drafts. 21a, 926. With great mercy, God has preserved Luther from the praises and also from the tears of many enthusiasts who exalted his profession, but without God's word. 22, 1016. Luther wants to bring this testimony with him before the judgment seat of the Lord Jesus Christ, that he condemned and shunned the enthusiasts and enemies of the sacraments, Carlstadt, Zwingli, Oecolampad, Stenkefeld 2c. with all seriousness. 20, 1764. Luther says: "I am a certain prophet, so that I am sorry for myself, and I would like it to be a lie. 20, 2198. Luther says: I fear that there will be many weathercocks, false brothers and weeds among us; but I do not want to be a prophet anymore, because I only have to prophesy evil. 12, 1418. Luther says: We have the gospel and it is pure, and it is the time of grace or blessedness and pleasant day; but soon after it will be over. 12, 438. Luther alone has suffered more than twenty tempests and storms blown by the devil. 20, 1619. Not even a Hercules can stand against two, while Luther must stand against ten. 15, 2509.
Blasphemies and lies of Luther's enemies. No one has ever written against Luther who would not have lied publicly and in many ways. 19, 583. Luther believes that in a hundred years no one has lived to whom the world was more hostile than it was to him. 22, 1660. Luther says: "Today the name of Luther is the most hated. He who praises me sins more grievously than any idolater, blasphemer, perjurer, fornicator, adulterer, murderer, thief 2c. 9, 553. What Luther speaks must be all devilish things; again, what Faber, Duke George, M. Bucer speak and do must all be rightly spoken and done. 4, 1606. The papists call Luther a perverse man, not that Luther is to blame, but the fault lies with them, because they are perverse. 4, 1499 f. Luther says: It truly hurts us very much that we have to hear:
before the gospel began, everything was calm and at peace, but now everything is confused 2c. 9, 587. 9, 587. Poor Luther must have done everything, just as the peasant revolt and the sects of the Sacramentarians are laid at his door. 22, 1602. The Sacramentarians and Anabaptists hate Luther more than the pope, and the pope is more hostile to Luther than to them, and all at the same time contest the gospel. 22, 1015. A hired hand of Käthe's has drunkenly committed a murder; the rumor will spread that it is the servant of Luther. 21b, 2225. Welsh falsehood of D. Martin Luther's death, emanated at Rome. 21b, 3374 ff. Luther alone writes out of envy, hope, bitter gall, yes, out of Satan himself; but those who write against him all write out of the Holy Spirit. 18, 2005: The hatred against Luther brings wealth even to beggars, it brings grace to princes and kings, it brings prebends and dignities, it brings bishoprics and offices. 18, 2005. Many consider Luther to have made Adrian VI pope; perhaps he will also make D. Schmid a cardinal. 19, 1347. Luther's writing and name is so powerful that he makes masters out of beggars, doctores out of donkeys, saints out of boys, glorious people out of disgraces. 19, 1347. Now there is no easier way to make saints even of the living, even if they are people like Nero and Caligula; for this it is only necessary to hate Luther. 18, 2005. Luther says: That Duke George calls me a desperate, dishonorable, perjured villain, that shall be my emeralds, ruby and demant 2c. 19, 536. Luther's enemies have drawn the two monstrances, which are printed on the Sermon of the Sacrament, to the effect that he wanted to preserve the Bohemians of both shapes with them. 19, 457. Luther's enemies are so exceedingly perceptive, since they have seen two geese on the one monstrance, therefore Hus is called a goose in Bohemian, 19, 458. All those who write and do things against Luther bring with them a stupid heart and a despondent conscience, that they are afraid of the Scriptures, since they know that they are unknown to them. 18, 1291. Luther has ins now had no opponent who would have stayed with the cause itself; all have run aside and are not on the plan; Luther stands on the cause. 22, 658. Luther says: If I kept silent or preached, as before, of indulgences, pilgrimage, saint service, purgatory, mass market, I could also keep favor and friendship. 8, 569. Luther says: "It is my greatest concern and fear that my cause should remain undamned, because I certainly know that it is not yet pleasing to God. 10, 351. Luther writes of the wait-
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bürg (1521): Our suffering is not yet higher than that they call us Viklefists, Hussites, heretics, and most shameful. 5, 308: What shameful lies were spread about Luther at the court of Ferdinand. 15, 2623. Luther had to learn through his own experience that hatred, persecution, and slander are used on all sides to suppress the right doctrine and its teachers. 2c. 5, 587. Luther says: They want to wear me out, so that not a hair of my head shall remain; but this is my comfort, that they shall not turn back or bend a hair of my head. 8, 119. Luther is unconcerned that more opponents are rising against him than before; he has written what is the Lord's, and has done it in integrity. 2c. 21a, 301. Many books by Eck, Faber, Emser, Cochläus and many others Luther has so muffled with silence that they are no longer remembered. 18, 1991. Luther has answered for many books of blasphemy and lies with silence and let them rush by. 14, 331. Luther says: "What have I done to deserve the fact that the pope and his mob are hostile to me, except that I preach Christ? 8, 569. Luther says: I know for certain, even from the papists' own confession, that they oppose us for no other reason than that we preach the gospel. 8, 399 f. Luther wants to let the papists bleed themselves weary and blaspheme; it is enough that we have Scripture, they do not have Scripture. 5, 310. My Doctor Luther, who shall not scold anyone, or shall be called the friendship desecrated. 19, 1893. In Rome, in Campo Flore, a paper Martin Luther was publicly burned, cursed and consecrated to death. 21a, 174.
Luther's conduct is not only unobjectionable, but also praiseworthy. Luther also wants to be pious before the world, and he is, so much so that they should not be worthy to undo his shoe laces. 19, 414. Luther is a poor sinner; not that he wants to be so before the world and the unbelievers, but before God and his dear Christians. 19, 414. How Luther held his ground against his enemies for many years, since they sought to kill him. 5, 286 f. Luther says: I will (if God wills) on the last day also bring a good record of my good works, so that I have served the world and everyone, even my enemies. 9, 1724. Luther says: I would not gladly change my life with the most holy papist. 16, 343 f. Luther says: I do not like it when someone wants to prove himself as a Christian by the fact that he can eat meat, not fast, scold the pope and the priests 2c. 19, 1012. Luther's life coincided with his speech;
that brought him great affection in the hearts of the listeners. 14, 463.
Luther's Zeal in Prayer. Veit Dietrich writes: Not a day goes by in which Luther does not take at least three hours, which are most convenient for studying, for prayer. 16, 1763: Etliche Gebete Luthers in seinen Todesnöthen (July 6, 1527). 21a, 993 ff. Luther says: The devil has very often plagued me with such thoughts and prevented me from praying: You are not skilled to pray now 2c. 13, 1996. Luther says: I have no doubt that through our prayer many evil practices of the persecutors of the Word have receded and been hindered. 13, 608. Luther confesses: "Sometimes I, who teach and command others, have learned by my own example that prayer is the most difficult work of all. 5, 489. Luther has learned through his own experience that he has very often lost the ability to pray because of the thoughts of his sinfulness. 5, 493. I must, says Luther, pray primarily because of this one cause, because I am a very great sinner and need mercy. 5, 493. Luther says: I have often learned more in one prayer than I could have gotten from much reading and writing. 10, 1400. Luther says: I think I should also be a doctor of the Holy Scriptures, nor must I pray daily that God will sustain me and stand at my right hand. 7, 1320. Luther says: I feel, when I want to pray for my dear Germany, that the prayer bounces back at me and does not want to penetrate, as it usually does. 10, 457. Luther can also truly say and testify that where the heart prays earnestly and fervently, such prayer is heard by God as soon as it is begun. 2, 1644. Luther asked the most against vanity; God also graciously protected him from it. 7, 1081. Luther says: My prayer has been daily since the beginning, that I would not be hopeful, and God has heard me until now, and has sometimes humbled me more than I could bear. Luther orally prays the Lord's Prayer, the Ten Commandments, the Faith, and other Psalms and Proverbs early every morning. 5, 1137. Although Luther is a great theologian, he prays the Catechism together with his children, paying attention to every single word, what it means. 4, 1905. Luther often teaches that one should begin both a magisterial office and marriage with invocation of God and prayer. 4, 1924. Luther says: With me it is so, that I never pray better, than in the emergency. 4, 1759. Luther says: "I have asked God with great earnestness, and still pray daily, that he will ward off the revenge of the papists, and that no war will be waged in my country.
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Let Germany come to my life. 9, 1856 f. Luther says: "I am sure that God will hear my prayer, and I know that because I am alive, there will be no war in Germany. 9, 1857. Luther says: "I have confidence that if we persist in prayer earnestly and fervently, we will ask God for the coming of the last day. 2, 29. Luther says: "My prayer and the prayer of the whole church is a great blessing of God, through which the fierce anger of the adversary is driven away and prevented. 1, 1582.
Luther is kind and gentle, even against sinners and the godless, but not against the stubborn and obdurate. Luther does not bite, but out of necessity, in order to interpret the Scriptures, he must refer to the customs of his time. 8, 1645. Luther says: I do not hate the papists and other erroneous spirits in such a way that I should wish them evil, but would like them to come down to the right path. 9, 544. Luther says: I do not touch the papists for the sake of their lives, but I cannot be silent about doctrine; the more they forbid us, the more we want to bite 2c. 11, 2076. Luther's answer to Henry VIII's accusation that he was beißia. 19, 297. Everyone desires more modesty from Luther, especially his enemies, who observe it least of all. 19, 487. Luther says: "I am provoked to vehemence by the most atrocious malice with which they go against me and the Word of God. 19, 485. Luther still recants and regrets from the bottom of his heart if he has written any syllable for the good of the papacy and its kingdom, and asks his readers to beware of such error. 19, 293. Luther says: It cannot be that I should think anything good of the pope, cardinals or bishops of Mainz. 2, 1475. It is nothing gross that Luther despises and bites a king of the earth, since Henry VIII did not shy away from blaspheming the king of heaven in his speeches 2c. 19, 349. With which Luther justifies his harshness and vehemence against King Henry VIII. 19, 349. Blessed is Luther, who is praised by such a powerful testimony of his contemporaries that he did not pursue the cause of truth sluggishly, but even vehemently, yes, all too vehemently. 18, 1913 Luther confesses his guilt and rejoices with all his heart that this testimony is given to him in the world that he acted violently in the cause of God. 18, 1913. Luther, when they say that he is more vehement than is fitting, can say with David: My hands are clean. 4, 1497. Although Luther has often been irritated to write Seihender, he has
He did this only against the stubborn and obstinate. 18, 1598. Luther's kindness and gentleness toward sinners and the ungodly is not only witnessed by his own conscience, but is also attested to by the experience of many people. 18, 1598. Luther says: "That I am sharper and more heated to maintain the Scriptures than some may suffer, no one shall justly reprove me. 18, 1052. Luther says: My outer rind may be somewhat hard, but my core is soft; for I do not want to harm anyone, but would like to know that everyone is best advised along with me. 18, 1063. Luther says: This shall be my glory and honor, and I want it to be so, that it shall be said of me henceforth how I am full of evil words, scolding and cursing about the papists. 16, 1718. Luther says: If I am to say, "Hallowed be your name," I must say, "Cursed, condemned, desecrated must be the name of the papists and of all who blaspheme your name. 16, 1718. Luther says: "I cannot pray, I must curse. Nevertheless, I keep a good, friendly, peaceful and Christian heart toward everyone. 16, 1718 f. Luther declares himself ready to abstain from harsh writing, especially against Duke George, provided that Duke George and other papists also leave him satisfied. 16, 1798 f. How Luther shuts up the papists, who complain that Luther is biting. 15, 1807. That Luther has written harshly and seriously against some people in various estates has not happened without cause, but not out of hatred and unchristian hearts. 2c. 15, 2190. Luther has never been aggressive or impatient in the books in which he has dealt with Christian doctrine, but only in the disputes about the abbacy, indulgences and similar juggleries. 15, 1477. A little rabbit, which Luther had kept alive, was strangled by the dogs when he had gone away a little; so the pope and Satan also rage against the saved souls. 15, 2525. Luther writes to his Elector: So that I did not make it worse, I stopped against the Elector of Brandenburg, as a theologian who is to advise peace 2c. 17, 561. Some said of Luther: he should not write against the bishops as he had done against the bishop of Mainz, because it would cause displeasure. 9, 1321. Luther's answer to Pellican's admonition that he should be restrained. 4, 1225. Luther says: "I have often let myself be reconciled with my enemies, and have had such friendship with them afterwards, just as if I had never been angry with them. 13, 2228. Luther says: "That I should forgive the pope and other enemies of the word their sin is not possible for me, because they have not forgiven me.
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think it right that they persecute our doctrine. 13, 749. Luther says: I was born to be at war with the mobs and devils and to be in the field, therefore my books are much stormy and warlike. 14, 176. Luther says: I do not speak against the pope and bishops, or against their persons, but against their teachings; I would like them to teach rightly and to be diligent in their office. 7, 2410. Luther wishes the adversaries that they would come to the school where he had been, to the gates of death, so that they would learn to believe. 4, 1436.
Luther's altruism. Luther sometimes takes a copy of his writings from the printers, because other writers, even translators, receive a gold florin for a quaterne. 21a, 984. Luther says: I have nothing, have only four or six cups; but I will, 'where it vonnöthen, gladly go to the emperor, and this neck to it. 13, 2512. Luther says: If I knew that it was worth nothing more than honor and good, and could earn the good of the whole world three times over with it, it should not be possible for me to preach a sermon. 8, 1201. Luther says: We have neither sought dominion nor our own benefit, but have served all the world with our life and limb, and have neither burdened nor harmed anyone. 7, 600. Luther says: If I should preach that they would give me much, that they would make me a king or emperor, then they should not bring me into the pulpit with ten horses. 7, 1040. Luther says: If I wanted to be a prankster, I would do nothing else but act against the gospel, then I would have good and honor from it. 8, 918. Luther says: If I wanted to court the pope and pretend, I hoped to gain a bishopric and great wealth as easily as they do; but because I do not want that, they are all hostile to me. 8, 13. Luther says: I have done my part, I wanted to advise and help the German country. 10, 480. Luther's wife said: If my husband had set his mind on being stingy, he would have become very rich. 22, 233 Melchior Lotther, a printer, acquired a great deal of money from the books Luther gave him to print, so that one penny bought two. 22, 230. Since Bugenhagen brought Luthern a hundred florins as a gift, because he had administered Bugenhagen's office in his absence, Luther did not accept it. 22, 218. Someone said to the pope, why he did not punish that monk Luther with money? He answered: That beast does not want to accept money. 22, 1886. Luther says: I have never asked my lord in Saxony for a penny, because I am here.
gewest. 22, 203. He has enough who has Christ; therefore Luther did not want to do anything for money, although he could have become rich. 22, 1938. Luther did not write or read or preach anything that he did not do for free. 22, 1938. Everything that Luther does with reading, writing, preaching, he does for free, because he is bound to no one but the prince. 22, 1902. 1938.
Luther's charity and love of neighbor. Luther reports to Amsdorf that his house is full of sick people. 21a, 1028. Luther has never met a poorer man than himself. 21a, 74. Luther is forced to refuse Eberhard Brisger's request that he lay out eight florins for him, because he owes more than a hundred florins, and Cranach and Döring no longer want to admit him as a guarantor. 21a, 921. Luther writes to Jonas: We are forced to give away more than we have, especially I, although the Lord amply reimburses everything. 21a, 1650. Luther is not only completely sucked out, but is plunged into such great debts that he has had to pawn three goblets for 50 guilders, and sells a quarter for 12 guilders. 21a, 921 f. Luther writes: We are otherwise without that, and I in particular, here almost highly enough burdened and overburdened with fortune. 21b, 2653. Luther once asked Duke John Frederick to issue a public order that no one should bring Luther's petitions to the court; but the prince did not want this. 22, 1914 Luther said: "Dear Käthe, if we do not have more money, the cups must follow; one must give, if we want to have something else. 22, 497 f. Evidence of Luther's great charity. 22, 1814. Luther writes: I do not wish that the Cardinal at Mainz should have my calculus for an hour, although I have attacked him vehemently. 21b, 3071. Luther says: I am a sheep and remain a sheep, that I believe so easily, let myself be led and guided so, and do not rather follow my own sense 2c. 19, 417. Luther said that he was a very simple-minded person who could easily be deceived; just as the nightingale, the most simple-minded of all birds, is easily caught, so he too is easily deceived. 22, 1782. Luther complains to Spalatin that the tree trunks given to him by the Elector and selected by his friends were sold by the bailiff 2c. 21b, 2702 f. Luther took the four children of D. Sebaldus Münsterer, a lawyer, whose wife had died of the plague. 21b, 2387. Luther writes to the council of Wittenberg: "You know that my giving is so much and so daily that I can't do it.
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cannot swallow everything. 21b, 2321. Luther never fled during the pestilence, but stayed there with his whole house and servants. 10, 2030. The Elector asks Luther to move with his family to Jena because of the plague (Luther, however, stayed in Wittenberg). 21a, 1000 Luther says: "I am now your pastor and gap-filler, I am bound to the preaching chair, a hundred pestilences shall not make me flee from it. 10, 2030. Luther sends letters of consolation to Prince John and Duke John Frederick of Saxony because of the death of Frederick the Wise. 21a, 745. Luther comforts a woman because of her weak faith. 21a, 819 f. Luther comforts Georg Leiffer, Augustinian at Erfurt, because of the temptations he suffers. 21a, 22 f.
Luther's intercessions and recommendations. Luther intercedes for a man whom the Wittenberg bakers do not want to admit as a member of their craft because he is the son of a bather. 21a, 185. Luther intercedes for a widow who had bequeathed her house to the canons of Wittenberg and wanted to revoke her will. 21a, 203 f. Luther supports the request of the council of Kemberg for relief from taxes. 21a, 219. Luther sends two petitions to Spalatin, one from an expellee, the other from the widow Landmann. 21a, 290 f. Luther intercedes for Jodocus Mörlin. 21a, 329. Luther advises Nie. Hausmann that he may give to a poor man what his brother has bequeathed in stones. 21a, 411. Luther prays for a fisherman who has committed an offense against the prince's fishery. 21a, 421. Luther recommends to Nie. Hausmann a monk who had left the monastery. 21a, 445. Luther asks Hausmann to get a young person an apprenticeship with a wool weaver. 21a, 450 f. Luther has given a letter of recommendation to Spalatin for a man who is in danger because of the Gospel and asks for him. 21a, 453. Luther sends two petitions to Spalatin for delivery to the Elector. 21a, 458. Luther asks on behalf of a journeyman painter who did not feel safe in Wittenberg because of a death committed two years ago, that Spalatin help Luther to calm him down. 21a, 488 f. Luther asks on behalf of a girl from Torgau that Spalatin work with the prince so that the breach of trust committed against her will be stopped. 21a, 494, Luther recommends a young man to Spalatin for support. 21a, 495, Luther recommends to Spalatin the fugitive provost of the Neuenwerk in Halle, and asks him to present to the prince the petition of the poor old priest.
Friedrich (Baurj to present. 21a, 500 f. Luther recommends a resigned monk to a pastorate, reports the death of several martyrs in Brussels, and reports that thirty florins have been given to him for restitution to the prince. 21a, 523 f. Luther asks the Elector to confirm the Leisnig caste order. 21a, 534 f. Luther asks the Elector through Spalatin for travel money for Franz Lambert, who wants to go to Zurich. 21a, 537. Luther pleads with Theobald Billicanus in Nördlingen for a married priest. 21a, 552. Luther recommends a clergyman for a parish. 21a, 558 Luther asks the mayor and council of Zerbst that the interest of a debt capital, on which someone had placed a charge, be paid to the Augustinians in Magdeburg. 21a, 575 f. Luther uses Nic. Gerbel for Franz Lambert, who, because of his better advancement, intends to go to the vicinity of France. 21a, 577 f. Luther recommends two village pastors to Spalatin that he help them in the matter of their exchange. 21a, 579. Luther asks Spalatin to help that the petition of the pastor at Jessen reach the prince. 21a, 580. Luther recommends a Bohemian nobleman for a court position. 21a, 580 f. Luther recommends the pastor of Cranach for the parish of Oelsnitz. 21a, 587. Luther asks Spalatin to assist the pastor of Cranach. 21a, 597. Luther asks Wolfgang Stein to provide for two monks who had left the church. 21a, 598. Luther recommends a pastor and his request to Spalatin. 21a, 606. Luther asks Duke John for an escort letter for a chased priest. 21a, 610. Luther wishes that Spalatin may work with the prince so that the Leimbach affair may finally be ended. 21a, 625. Luther asks Nie. Hausmann to intercede for a man with the mayors. 21a, 627. Luther pleads for a captured barber. 21a, 628. Luther and Schürf ask the Elector that three canonists, who had given up their prebends, be provided from them. 21a, 633. Luther intercedes on behalf of Melchior Lotther, who has been badly reported to the prince. 21a, 646. Luther asks Spalatin that the matter of Leimbach, as the prince had ordered, finally be brought to an end. 21a, 646. Luther recommends some Bohemian refugees to Spalatin. 21a, 659 f. Luther recommends a young man to John Lang. 21a, 722. Luther recommends a wife to Spalatin who was in dispute with her husband. 21a, 735 f. Luther uses Leonhard Beier for
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a nun freed from the monastery. 21a, 793. Luther wants to take care of a person recommended by Menius. 21a, 835. Luther asks on behalf of a poor person that the Elector promote his cause. 21a, 850. Luther recommends the preacher at Schweinitz for pastor there. 21a, 896 f. Luther asks the Elector for assistance for a poor citizen in Wittenberg. 21a, 914. Luther recommends a former monk to Hans von Dolzig as gardener. 21a, 926 f. Luther asks Spalatin to excuse a husband who has been moved with his wife to his relatives. 21a, 974. Luther intercedes with the Elector for his relative Heinz Luther. 21a, 981. Luther recommends a Pole to Melanchthon. 21a, 998. Luther asks the Elector to confirm the contract between the resigning and the new pastor at Elster. 21a, 1015 f. Luther asks the Elector to hire an expellee as pastor. 21a, 1033. Luther intercedes for a pastor imprisoned for wrong judgment in a marriage case. 21a, 1039. Luther intercedes for a poor person on whom the "great ones" have not executed the prince's command. 21a, 1042. Luther writes to Hausmann about a nun who wants to escape from the convent at Freiberg. 21a, 1169 f. Luther recommends a young man to Spalatin that he promote him to the office he seeks. 21a, 1239 f. Luther recommends a man to Lang that he help him to some position or office. 21a, 1373. Luther recommends to Wenc. Link a Scotchman who has been expelled for the sake of the Word. 21a, 1303. Luther recommends a priest to Spalatin, so that he helps him to exchange his parish with another one. 21a, 1309 f. Luther asks the visitators to provide for the new pastor in Oelsnitz so that he does not die of hunger. 21a, 1344 f. Luther intercedes with the Elector on behalf of the Schweinitz castle owner because of a cash defect. 21a, 1392 f. Luther asks Jonas for a letter of recommendation for the sexton of the church at Eilenburg. 21a, 1650. Luther recommends a man recommended to him for a school position in Anhalt. 21b, 2046. Luther asks the Elector for help for an insane pastor and his family. 21b, 2557. Luther asks a certain city council for support for a student. 21b, 3220 f.
Luther's way of life. Luther is of medium length, lean from worry and study, so that one could almost count the bones through the skin, still fresh in age and with a clear, penetrating voice. 15, 1200. Luther is, according to his life and manners, very polite and
He is friendly and has nothing sour or austere about him; indeed, he is able to be himself at all times. 15, 1200. Luther is merry, joking, lively and always cheerful in company, always cheerful and cheerful face, no matter how much the adversaries threaten him. 15, 1200. Luther says: This is my sin, that I eat meat on the fast days of the papacy and do not look sour, but am cheerful; that is what they call splurging and living in luxury. 16, 343. Luther praises a pure, good, common household food; he does not appreciate glorious morsels and grants them to others who eat them gladly. 22, 1668. Although Luther was neither small nor weak in body, he used to eat and drink very little. 14, 460. Melanchthon says: "I have often seen that Luther was content with a small loaf of bread and a herring every day for many days. 14, 460. Melanchthon says: I have seen that Luther ate and drank absolutely nothing four days in a row, although he was completely well. 14, 460. Luther goes to sleep at the ninth hour, and when he has his nightly rest, he is refreshed. 22, 1682.
Luther's household and property. Luther says: "For a while I had two hundred florins for my salary, but now I must have three hundred florins, because everything has become too expensive. 7, 1285 f. Luther asks the Elector for permission to build an emergency building for his monastery, and for the promised black and white robe for himself. 21a, 165. Luther thanks the Elector for gifts of cloth for clothing. 21a, 1345 f. The Elector prescribes to Luther for life the interest of 1000 florins, annually at 50 florins 2c. 21b, 2675. Luther's own handwritten list of his possessions, for the collection of the Turkish tax. 21b, 2735 f. Luther said: If the prince would give a nobleman a thousand florins, he would not receive my house with it, and I have only three hundred florins; but God gives enough, he blesses it. 22, 493. Luther says: My housekeeping is wonderful, because I consume more than I earn. I must have fifty guilders for the kitchen every year; I keep silent about other things. 22, 1926. Luther says: I have nothing, yet I eat and drink as well as anyone who has plenty of mammon. When he dies, he takes as much of it with him as I do. 11, 1619.
Luther's Workload. About Luther's overload of business. 4, 1224 f. Luther has to preach twice a day. 11, XXXIII. Luther says that he is so drawn away from the interpretation of Scripture by business and worries that he has almost no leisure left.
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to gather his mind. Luther is busy with sermons on Saturdays, Mondays, Tuesdays and Wednesdays; Agricola is horrified to say nothing of the letters and side business that constantly overwhelm him. 21b, 2237. Luther often preached four sermons in one day; he preached two sermons a day throughout Lent and read once. 22, 1716. When writing, Luther carefully considered all the reasons and individual words in all directions, so that the concept also confessed much to him. 22, 1804. Luther is so burdened and prevented with the church's troubles and trades, as well as with court matters, that he cannot think about all the things in Genesis 15 according to necessity. 1, 920. Luther works on his last treatise against the theologians at Louvain. 21b, 3142. Luther writes to the Elector: I would like to spare my dear E. C. F. G. even more, but it will not be, I must write myself to death. 21b, 2842. Luther had so much to write that he probably needed several scribes. 21b, 2844. Luther says: I must write letters in spite of my weakness, perhaps even when I am dying and finally a corpse. 21b, 2862 f. Luther enumerates his manifold affairs that prevent him from carrying out what Spalatin asks. 21a, 212. Luther is more than three times too busy. 21a, 173. Luther is busy with all kinds of things according to length, breadth, depth and beyond his powers. 21b, 2302. Luther complains that he is overburdened with work and that too many brothers are sent to him; there are now forty-one in the monastery. 21a, 49 ff. Luther is so unbelievably overwhelmed with great matters that he wishes either to die or to be taken away from there, so that he will not be completely overwhelmed. 21a, 614 f. Luther writes to Brisger among very many businesses as a visitator, lector, preacher, scribe, hearer, errand runner, lawyer, and what else. 21a, 1230 f. Luther signs himself in a letter to Spalatin: "Martin Luther, a hundred times busy." 21a, 570. Luther writes to Amsdorf: "I am overwhelmed with work in writing and speaking, so that the time is hardly sufficient for the third part. 21a, 1717. Luther writes to Lauterbach, who urges a writing on church discipline, how many demands are made on him, as a retired man. 21b, 3038 f. Luther reports to Veit Dietrich that he has joined Bugenhagen's work and is overwhelmed with business. 21a, 1597. Luther is so overloaded, overcrowded, overrun with things, that he sometimes breaks off merrymaking cheerful jokes to save the poor cadaveris.
must. 21b, 2039. Luther must employ three presses alone. 15, 2426. Luther is overburdened with work. 15, 2450. Luther says: "I certainly have a quick hand and a lively memory, from which everything that I write more flies out of me than it is pressed out; but even so I do not do enough. 15, 2491 f. Luther is overburdened with work; he preaches twice a day, reads on the Psalter, works on the Postille, besides, there are many enemies, secondary work, letters 2c. 15, 2509. Luther has to lead a short life, and so short that he probably needs three hours (would like to say more) where he has one 2c. 21b, 2381.
Luther's illnesses. Luther says: When I began to write, I was so weak in body that I did not expect to live another quarter of a year, and did not expect that so great a change would follow my writings. 22, 1908. Luther was frightened by a sudden stagnation of the blood around the chest and was almost lifeless, but was cured by a drink of the water of the Cardui benedicti. 21a, 918. Luther reports to Spalatin of a severe attack of illness he had on July 6, 1527. 21a, 985. Report of D. Bugenhagen and D. Justus Jonas about Luther's high spiritual and bodily challenges on July 6, 1527. 21a, 986 ff. Luther is not yet fully restored to his former health. 21a, 1024. Luther has been plagued by a severe, almost fatal catarrh, so that he could neither whisper nor make a sound 2c. 21a, 1288 f. When someone said to Luther that he could live forty more years, he said: "God be thanked for that! If he offered me paradise in which to live another forty years, I would not accept it. 22, 1312. Luther complains about weakness of the head, which keeps him from working. 21a, 1535 f. 1537. Luther has been bothered by toothache during the night and tormented with it. 21a, 1547. Luther has had a toothache all night. 21a, 1550. Luther complains that he is hindered in his work by headaches at Coburg. 16, 2313. 2316. 2322. Luther suffered from a new kind of effervescence in his head at the Coburg fortress (this summer), and was much prevented from writing. 21a, 1593: Luther is very weak and sick in the body after the Imperial Diet in Augsburg. 21a, 1580. Luther writes to Amsdorf: "Now I am still so plagued in the head by effervescence that I cannot read and write much, so dull has Satan made me in the desert. 21a, 1599. Luther tells Jonas about a difficult night that rr had. 21a, 1638. Luther complains that he is losing much strength, especially of the head. He is prevented from writing,
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to read, to talk a lot, and lives like a sick person. 21a, 1640. Luther complains against Wenc. Link about his sickliness. 21a, 1666 f. Luther complains against Gerbel about his health, which is becoming more and more unstable from day to day. 21a, 1671 f. Luther writes to Veit Dietrich: I die daily by dizziness and plague of Satan, so that I almost despair of life and of my return. 21a, 1731. The illness of his head prevented Luther from any occupation with writing, reading and teaching for more than a whole month. 21a, 1737. Luther complains in 1536: "I am getting very old, not in years, but in strength, and have become quite unfit for work in the morning. 21b, 1991 Luther is weakened in the body by a diarrhea lasting several days, so that sleep flees him and he desires no food. 21b, 1995 Luther was afflicted with the disease of dysentery, since diarrhea had preceded it. 22, 1738. Luther's chest suffers from a salty dampness and at times some coughing. 21b, 2016. Luther is sick with a cough and a cold; but the greatest sickness lifts up with him, that the sun has shone on him so long. 21b, 2037. Luther has now lain for three days with cough and catarrh and such coughs that he has never come up for air, nor is he allowed out yet. 21b, 2043. Luther rose from death with Christ on Easter 1536, for he had been so ill that he was convinced he had to go to Christ our Lord. 21b, 2061. Luther endured the precursor of the stone for a whole day, but since he avoided wine, a number of grains came off and he recovered. Luther wrote in 1536: "I am old and almost dead, and all the way barely fit for half a day. 21b, 2113. Luther suffered from the stone yesterday February 8, 1537, but it came off painlessly by dark urine 2c. 21b, 2150. St. Valentine began to heal Luther this night February 13, 1537, and made him well from the stone. 21b, 2151. Luther's stone disease had worsened so much that he had to be led away from Schmalkalden. In the night of February 26, 1537, he received relief at Tambach. 21b, 2155 f. Luther was ill for eight whole days at Schmalkalden with urinary retention and had given up life; however, after he had left there, it became better the following night. 16, 2026. Luther did not drink a drop of water until this night, February 27, 1537j, from the first Sunday of February 18, never rested nor slept, never drank nor ate. 21b, 2157. Luther gives the Spalatin news of his
recovery, but also of the great exhaustion that followed his stone affliction. 21b, 2161 f. Luther, as an old man and a worn-out one, would rather enjoy the pleasures of old age in the garden than be overwhelmed with business. 21b, 2231. Luther has to miss and celebrate more than he would like because of the stone. 21b, 2242. 2243. Luther is more miserable than the most miserable, since he is no longer able to do anything for lack of strength and because of old age 2c. 21b, 2287. Luther, in spite of an impertinence, wants to join the settlement negotiations taking place in Schmalkalden in Eisenach. 21b, 2436 f. Luther had been called to the Churfürsten because of the Naumburg bishop election, but excuses himself that he cannot come because of sickliness. 21b, 2554. Luther writes: I, as much as old age permits, breathe a sigh of relief in this spring air, while I had prepared myself to die, since I was plagued by such violent rivers of the head. 21b, 2565. So much mucus, flux and secretion has gone out of Luther's throat and nose that he is surprised that he has not suddenly been thrown down by the flow of strokes, dizziness 2c. 21b, 2576. Luther had a malignant ulcer in his left ear on Palm Day 1541, for two days in unbearable pain 2c. 21b, 2576 f. Luther says: I attribute this cleansing by the ulcer in the ear to the prayers of the church, otherwise it would have been impossible to bear this torment of my head for so long. 21b, 2577. Luther writes: I am still sitting there, extraordinarily deaf and impure through the flow of my ear, and not without the suspicion of a longer and more severe ailment. 21b, 2580. Luther still sits under Moses impure through the flow of the ear and sometimes thinks of life, sometimes of death. 21b, 2583. Luther gradually regains his hearing, but the head remains persistently useless, full of clouds and winds, which, enclosed as it were in the cave of Aeolus, murmur and are unwilling. 21b, 2593. Luther writes (May 22, 1541): I certainly do not have such a firm health that I could read or speak one hour safely and strained. 21b, 2603. Luther writes: I am gradually beginning to hear again, although the dead ear prevents me from hearing and the flow of the head or the moisture from the head weighs me down. 21b, 2616. Luther's head ached badly all day long. 21b, 2700. Luther writes in 1542: I am exhausted by age and work, "old, cold, shapeless". 21b, 2736. Luther writes to Jonas: These days I have suffered in the head, so that I can neither read nor write.
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could. 21b, 2835. Luther suffers from various illnesses and weakness of the head that he can neither read nor write anything, especially when he has not yet eaten. 21b, 2840. Luther writes (1543): I am weak and tired of life, and intend to say valet to the world 2c. 21b, 2850. Luther says: I have died so often in this year (1543), but I still breathe, as a useless burden of the earth. 21b, 2857. Luther says: I write few, and with effort, since I have come in these days hardly again from death to breath, and do not know yet whether my health will become firm. 21b, 2862. Luther says in a letter to Menius: I write this, who would have become a corpse long ago, if God had heard my pleas. I am of no use and no use at all. 21b, 2866. Luther did not dare to undertake the journey to Amsdorf, and still today he almost sank down unconscious, so that he must daily suspect the hour of his death. 21b, 2882. Luther writes (1543): Soberly I do not look at books without danger, so that I wonder what kind of disease this may be, whether a fist blow of Satan or a weakness of nature. 21b, 2892. Luther writes to Amsdorf: The doctors are trying to cause a flow on my left leg by burning to help my head, but so far not with luck 2c. 21b, 2917. Luther writes to Jakob Probst: I am sluggish, tired, cold, that is, an old man and useless. I have finished my run; all that is left is for the Lord to gather me 2c. 21b, 3043 f. Luther reports to Prince John of Anhalt that he cannot come to Bishop Amsdorf because of great exhaustion from the journey to Zeitz. 21b, 3044 f. Luther writes: I am plagued with writing letters, who am at the same time old and sluggish and cold; I wish my last day to come, so that I can rest from my labors. 21b, 3061. Luther complains to Amsdorf about stone pains that prevent him from writing. 21b, 3107. Luther is dull from the stone and exhausted in strength. 21b, 3136. Luther was again down with sciatica, a very serious disease of the hips, and was so frightened that he rolled in the straw that was laid on the floor. 22, 1744. In Luther's case, one disease pressed upon another, and the tearing of the limbs and the stone raged. 22, 1746. Luther says: "If I am afflicted with bloodshed or stone, this can bring about some misfortune, so that I forget all other goods that God has given me. 1, 1338.
Plots against Luther's life. The devil has attacked Luther with unbelievable
Luther often thought that the devil alone was trying to kill him. 19, 1503. The Jews who wanted to poison Luther confessed nothing; however, he worked for their release, although there was urgent suspicion. 21a, 719. How D. Luthern was confessed to with poison and assassination. 15, 443 ff. Luther expects his murderers from Rome or elsewhere. 15, 2431. A Polish Jew has been hired for the sum of 2000 gold florins to kill Luther with poison. 21a, 683 f. Luther was warned against a Polish doctor who wanted to kill him with poison, to whom the Poles had promised 4000 florins. 22, 1888. Luther calls his servant Wolfgang Sieberger for protection against a suspicious person. 22, 1888. Luther says: I know that the tyrants can take nothing but the poor maggot sack, the body, and the high scholars my honor, which are not mine for a moment. 19, 417. Luther says: How sometimes I have had to suffer death over the Gospel, and it has soured me heartily and still will, so that I may serve my Germans in this. 10, 456.
God visibly protected Luther in many great dangers. God will deliver us from hardships and dangers if we only do not allow ourselves to be deprived of faith; Luther experienced this many times. 1, 809. Luther suffered not a little danger in his teaching, but several times experienced that the danger had a very happy ending, where everything seemed to be lost. 2, 1482: Luther's report of how God's help often came to him in the gravest dangers. 4, 1785. Satan and his angels, many princes, the popes, the bishops, the monks 2c. sought to suppress Luther and his followers, but the Lord resisted them. 4, 1860. Luther says: "The prince commanded me rather to depart from here for the sake of dying, but I did not want to. 7, 2018. Luther says: "Even if everything here is plagued by pestilence, it should not drive me from the preaching chair. 7, 2018 f. God's grace is that the enemies are so stupid and despondent that they are not so bold as to hear or dispute a poor beggar, Luther, but flee the light. 5, 309. Luther confronted his enemies three times until 1. 521, with a request to prove cause and reason of our faith. 5, 308 Luther, under a thousand dangers to his life, against the will of the emperor, the pope, the princes, 2c. freely confessed Jesus Christ with his teachings and letters. 5, 582.
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The joyful spirit strengthened Luther in the many and great dangers that arose over his teachings. 5, 587. Not only in Bohemia, but also in the middle of Germany, there are people who could and would protect Luther, if he were expelled from Wittenberg, against all Roman lightning. 15, 2501. Luther says: "When I think back on my life, I have been noticeably protected by the angels three times. 13, 2645. The Archbishop of Mainz and the Bishop of Brandenburg will have thought that the Pope would be much too powerful for Luther, such a miserable beggar. 17, 1359 f. Luther is such a man, who up to now has always been doomed to death, and only by God's power has been miraculously kept alive. 2c. 16, 341. Luther says: "How, if Luther's fiefdom were so valid before God that, where he did not live, none of you would be sure of his life or rule, and that his death would be the misfortune of all of you? 15, 2275.
Luther complains about people's ingratitude and contempt for the gospel. Luther says: "People everywhere are now so foolish about the gospel that I almost do not know whether I should preach more or not; but it happened to Christ in the same way. 11, 2291. Luther says: "I have often said it and still say it: I wish I were not allowed to preach any more, for those to whom we preach and who have the gospel, do us the greatest harm 2c. 13, 1572. If Luther had not been specially strengthened by God, he would have long since grown tired and fainthearted of the unrepentant world's stubbornness and malice. 1, 457. Luther says: If I did not consider God's honor and the people's benefit, I would not want to preach for the rest of my life. 4, 1409. Luther says that if he had seen that the present troubles would come, he would not have begun to teach the gospel. Now he is comforted by the fact that his ministry is God's ministry. 6, 576. Luther says: "Without the hope and waiting of another life, I would not come to the preaching chair for one hour in my life, if I were given three kingdoms. 9, 854. Luther says: If I did not preach for the love of our Lord God, I would not preach a word, for those who want to be most evangelical despise it. 12, 1645. Philip Melanchthon often said to Luther, since he did not like to preach: Go and praise our Lord God. 4, 1605 f. Luther says: "For many years I have diligently thought about how I could preach about the Lord Christ in such a way that everyone would like it and no one would be annoyed by it. But it will not do. 13, 151s.. Luther says: "I see my
It is a wonder in the church that one yawns out there, the other out there, and hardly ten or twelve are there to notice anything from the sermon. 13, 2448. Luther says: If we did not have such a godly prince who loves the truth, the nobles would have driven us out of the country long ago. 9, 748. Luther says: I would not like to bring Wittenberg into such a bad reputation, as Paul did to the Corinthians by such urgent begging for the livelihood of the poor. 9, 745. Luther says: Our people cannot be moved by hunger, war or plague, therefore the Turk or someone else will come and turn everything around. 6, 220. Luther says: "I fear that the disobedience and courage of the young people will soon be punished more horribly than anyone thinks. 9, 1281. Luther says: "I fear that Germany will have to suffer a great defeat; when this happens, remember what I have said. 13, 2299. Luther prophesies: The righteous will be snatched away before the disaster; therefore we will also die in peace before the disaster and misery will befall Germany. Luther says: "There are still some godly people living everywhere, for whose sake God is postponing punishment. But when these will be gone, the fall of Germany will follow. Luther confesses that he too is sometimes overcome by impatience because of the ingratitude of the world against the pure doctrine; but these thoughts are evil. 5, 370. Luther writes to Spalatin: "I will indeed finally be forced to seek my livelihood in another way, because the interest of the monastery is not paid. 21a, 613. Luther experiences everywhere how maliciously and fraudulently (not to say thievishly) one hands over to him what the prince gives him honestly and abundantly. 21b, 2703. Luther says: It has often happened to me, when I have obtained something from the prince with good graces, that the court servants have come to it and have prevented it. 1, 1467 f. Luther would have left the monastery long ago, and turned elsewhere and lived from his work, if the shame of the Gospel and also of the prince had not kept him. 21a, 675. If the world does not want to give us our sustenance for the sake of the Word, Luther wants to learn to earn his bread with manual labor. 19, 1787. Luther has begun the art of woodturning with his servant Wolfgang, for which Wenceslaus Link is to provide him with several instruments. 19, 1787. Luther says: "If we did not have it from our ancestors' charitable endowments and alms, then the citizen would be halfway in the
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The gospel has long since been eradicated from the cities, the nobility and the peasants in the countryside. Luther says: "There is such contempt for the Gospel, ingratitude and forgetfulness in the territory of our sovereigns that it makes me want to break my heart. Luther writes to Käthe that he will not return to Wittenberg because of the immorality and contempt for the Word, and asks her to move to Zülsdorf. 21b, 3125 f. The University of Wittenberg asks the Elector to cooperate in making Luther give up his decision to turn away from Wittenberg. 21b, 3126 st. Brück writes to the Elector about Luther's departure from Wittenberg: If Martinus wants to sit on his head, I note that Philippus will not stay either. 21b, 3131 f. The Elector writes to Luther about his departure from Wittenberg: "We have not heard your complaints, therefore we do not know what to do about them. 21b, 3133.
Luther's settlement in Mansfeld, death and burial. Luther writes to Melanchthon about the negotiations in Eisleben, about his journey, and about an indisposition he had contracted. 21b, 3191. Luther writes to Melanchthon that, having received the prince's order to return, he wants to leave Eisleben soon. 21b, 3202 f. Johann Aurifaber reports Luther's death to Michael Gutt. 21b, 3213. D. Jonas' letter to the Elector about Luther's death. 21b, 3378 ff. Des D. Justus Jonas und M. Michael Cölius Bericht über Luthers Abschied aus diesem Leben. 21b, 3381 ff. In a letter to the Count of Mansfeld, the Elector orders that Luther's body be brought from Eisleben to Wittenberg and buried there in the castle church. 21b, 3392 f. The Counts of Mansfeld write to the Elector that they would have liked to keep the body of Luther, who was born and baptized in Eisleben and also died, in their lands. 21b, 3393 f. The Elector orders an epitaph for Luther's grave and sends a gift to the widow, who is said to be short of money. 21b, 3394 f. D. Augustin Schurss program on the corpse of the blessed Luther. 21b, 3396 f. M. Michael Cölius' funeral sermon on Luther, delivered at Eisleben. 21b, 3397. For a whole year before he died, Luther was always thinking about death, talking about death, preaching about death, writing about death. 21b, 3404. D. Johann Bugenhagen's sermon, delivered at Luther's corpse and burial in Wittenberg. 21b, 3414 ff. Speech of Philipp Melanchthon, delivered at
of Luther's corpse at Wittenberg. 21b, 3423 ff. D. Jonas' funeral sermon on the blessed Luther, delivered at Eisleben and later repeated at Halle. 21b, 3436 st. Luther's epitaph. 21b, 3451 ff. Epitaph which can be read on Luther's tomb in the castle church at Wittenberg. 21b, 3455 f.
Collection of Luther's writings. The Elector writes to Spalatin: he wants Luther's sermons and lectures, brought together by him, to be copied into the Liberei on his life. 21b, 2188. Luther opposed the idea of collecting his works in volumes and said: I do not want my books, especially the earlier ones, to be published 2c. 22, 1080. Luther said: "I will never consent to your plan that my books be collected in volumes; I would rather that all my books perish and only the holy Scriptures be read. 22, 1768. Luther's first books yielded much and almost everything to Pabstism; the last ones deal with Christ alone and purely, yielding nothing to Pabstism. 14, 450. Luther would well suffer that all his books would perish, since he had sought nothing else with them, but that the holy Scriptures and divine truth would come to light. 14, 449. Luther's books are not to be paid for with all the world's goods and money, because he has fixed and founded in them the main articles of the Christian faith. 14, 481. Although Luther often wished that the books he wrote should perish, so that everyone would be moved to read the Scriptures, we must look more to the benefit of the church than to his wish. 14, 478. 14, 478. Through the study of the Scriptures, Luther learned what an abomination of desolation the pope and the whole regiment of the Roman court would be in Christendom. 14, 477 f. The translation of the Old and New Testaments is equal in usefulness and effort to the complete works of Luther; the German text alone can serve as a commentary. 14, 473. Of Luther's interpretations of the prophetic and apostolic writings, even his enemies confess that in this kind of writings he surpasses the interpretations of all those who exist. 14, 473. How Luther judges the nature of his writings. 14, 167 f. The godly reader of Luther's books should be mindful that he was a monk and an exceedingly nonsensical pope when he started the matter. 14, 439. Luther says: "My books are a kind of raw and disordered chaos, which is not easy for me to order. 14, 438. The Elector John Frederick has commanded and even forced the printers not to publish Luther's books alone.
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Luther not only wanted to print them, but also to speed up the publication of his works. 14, 439. Luther wished that all his books would be buried in eternal oblivion; but the urging of his friends overcame him that he allowed them to be published. 14, 438. Luther would not dislike to see his books perish. 7, 1 f. Luther is hostile to his books for this reason, and often wishes that they perish, because he is concerned that they would keep the reader from reading the Scriptures themselves. 1, 1289. Luther says: After my death, many will bring forth my books and want to prove and confirm their errors and their own imagination. 2, 184.
All kinds of things from and about Luther. Luther says: I thank God with joy that he has given me what I once asked for as a monk, that I have not seen one saint, but many, yes, countless true saints. 9, 700. Luther says about Jac. 2, 24: "that man is justified by works": This is wrong. 9, 1889. Luther says: I am also one of the true saints by God's grace, because I am baptized, and believe that Christ, my Lord, has redeemed me from sins by his death 2c. 9, 700. Luther does not want to miss his knowledge of the Hebrew language for so many thousands of florins, because it has been of great use to him against his enemies. 5, 343. Luther thought that the hearts of all men would be as afraid and terrified as he was; but among ten thousand there are hardly ten. 5, 786. Luther says: I hold that John Hus brought the gospel we now have to light through his blood. 6, 87. Luther says: I D. Martin myself go to the sacrament several times without confession, so that I do not make a necessary habit for myself in my conscience. 10, 1656. Luther, when he was a boy, saw many schoolmasters in the schools who felt like beating or bluing the boys. 2, 807. Luther says: "Before that time, there were such disciplinarians, since the schools were a dungeon and a hell, and the schoolmasters were tyrants and cane masters. 9, 458. Luther tells of a boy who lay under water for two days, and after that, when he was praised by his parents at St. Hannah, he came back to life. 8, 346. Luther does not condemn ceremonies or good works, but only the false delusion, trust and perverse zeal of the papists. 4, 228. Luther interrupts the interpretation of Genesis for some time to consider the great good deed of the Incarnation of the Son of God during the Christmas season. 6, 94. Luther says: We surpass others in spiritual gifts, but we do not surpass others in spiritual gifts.
Because we recognize that they are gifts of God, not our gifts, we do not become arrogant because of them. 9, 723. Luther, when he was not yet old, had already experienced many who relied on their power and were proud of it, but fell. 3, 1779: Luther's account of his trip to Marburg and the conversation he had there with the Sacramentarians. 3, 1769. Luther holds that no more shameful abomination has come on earth among Christians than the mass market. 5, 1083. Luther says: "Today they accuse Luther of being a destroyer of the papacy and the Roman Empire. If I kept silent, the pope would no longer persecute me. 9, 589. Luther can testify from his own experience what an evil conscience is and what the driver, the law, is unable to do in the conscience. 6, 141. Luther says: "As I humble myself before God, so I raise myself up to the world with great pride, rejecting its teachings as errors and its life as sins. 5, 583. In the very beginning of the Gospel, Luther asked God with all seriousness to protect him from presumption and ambition. 1, 924. Luther says: God has made me so burdened with business, worries, danger, toil and work that I could easily banish all ambition. 1, 924. In a letter to Christoph Scheurl in Nuremberg, Luther rejects all praise because all honor must be given to God alone. 21a, 60 ff. Luther writes to Spalatin: "You should refrain from great, I would say, false praises about me. I know that I am nothing. 14, 411. A priest near Eisenach bet all his cows that Luther should be put to shame with all his own before Michaelmas 1530. 22, 1596. Luther says: If the pope says that my doctrine is right, then it is much better for me than if all my followers say it. 8, 122. Luther says: I have heard the confession of the papists at Augsburg that our doctrine is right as gladly as if someone had given me a hundred thousand florins. 7, 2463. Luther places the matter (of the Diet at Augsburg) so freely in God's hands that he does not insist on the landgrave, nor on his lord (the Elector), and yet is not afraid of the opponents. 4, 1520 f. Luther says: "I have often done many foolish and almost careless things, so that I have thought: Why has God called me to the ministry of preaching? 2, 272. Luther confesses: "It has also happened to me that I have often started and made many foolish attempts; but God has not allowed such things to happen. 1, 1329. Luther be-
1114Luther . 1115
He knows about himself: "It often happens to me that I also struggle with vain efforts and noble deeds. 4, 1948 Luther's only concern was that the people would be taught purely and correctly about Christ's merit and grace and about the holy sacraments. 4, 1780 f. Luther did not demand the protection of the princes for the gospel, but only worked so that they would receive it and become blessed. 15, 2436. Luther not only wanted to honor the pope to the highest degree, if he would allow him to follow the right doctrine, but also any school theologian. 5, 441. Luther says: If the pope would admit to us that God alone justifies sinners by mere grace, we would carry him on our hands 2c. 9, 139. 9, 139. On which condition Luther would gladly acknowledge the power of the popes. 4, 2116. Luther does not respect angels and daily asks God not to send an angel to him, no matter in what matter it may be. 1, 1527. Luther says: I would not have the grace to perform miraculous signs, for those who do not turn to the word will not be moved by the signs. 9, 921. Luther keeps the rule that he avoids as much as he can the questions that draw us to the throne of the divine majesty. 1, 486. The saying: "Christ has preached to the spirits in prison," says Luther, I do not understand, nor can I interpret it; no one has interpreted it yet. 9, 1244. Luther says: "That the sophists are in the habit of disputing whether the sin that has been forgiven before will come again, I leave aside. 11, 1801. Luther cannot believe that the seventy interpreters translated the Bible by inspiration of the Holy Spirit, for their vanity, wickedness 2c. betrays itself quite clearly. 6, 714. Luther gives no credence to the dots and various meanings that the Jews have for the words. 2, 1374. Whether one would have to attack and reproach Luther for sometimes having been lacking in interpretation, he will accept that with thanks. 20, 2107. Luther says: "I have not only worked on the translation of the Bible, but have also used all the help I could get. 14, 17. Nothing displeases the pope, cardinals, kings and princes more than that the poor beggar Luther teaches that one must prefer the prestige of God to their prestige. 1, 318. Luther says: I absolve our princes from obedience to the emperor and the pope, because they let orders and commandments go out against the first table. 2, 645. Luther says: Whoever becomes a priest or monk in the name of accepting a blessed state, steps from faith into unbelief.
7, 1451. Luther says: If the pope, emperor, kings 2c. desire something from me, as from one who is called Martin Luther, then I will gladly obey, but as a preacher who is commanded by God's word, I cannot follow. 7, 1084. Luther certainly believes that the fathers Abraham, Isaac, Jacob and Joseph were among those who were resurrected together with Christ. 2, 2064. Luther says: "Among our listeners there is no one who could understand Scotus, Thomas or such teachers. For the things of which they speak and the use of the words are quite outdated. 2, 849 f. Luther admonishes the Elector John not to postpone the marriage of the Elector Prince John Frederick. 21a, 755 f. To encourage Spalatin to marry soon, Luther jokingly says: "I have had three wives at the same time" 2c. 21a, 737. The Elector exhorts Luther not to stop preaching in the parish church, but to preach at least once a week. 21a, 1411 f. Luther says: Because it is cold on Epiphany Day, I will leave it here, so you also have good and faithful preachers from whom you hear such things. 12, 1145. Luther wants that one tolerates what is said or done without the testimony of Scripture, but that one tolerates it freely. 19, 300. Luther thanks Agricola for his comfort in the high spiritual trials he suffered. 21a, 1004 f. Luther thanks Nic. Hausmann for comfort in his temptations. 21a, 1033 f. Luther says: You should not think, if I and D. Pommer will not be there, that all godly and pious men have died; our Lord God has more pious people. 2, 773. To the prohibition to write, Luther answers that he would gladly abstain from writing, but Joh. Faber at Costnitz had let a large Latin book go out against him, and Emser one German book after the other. 15, 2190. In response to the command to refrain from further writing, Luther says that it should be unprovable to him if he had to place himself in written responsibility, more to divine truth than to his innocence. 15, 2191. Throughout his life, Luther never spoke a word with Prince Frederick, nor did he hear him speak, nor did he see his face, except at Worms before the Emperor 2c. 20, 157. Elector Frederick has a commission call upon Luther to desist from his preaching against the chapter at Wittenberg and to live up to his approval of the imperial mandate. 21a, 531. Report of the Elector's Commission on what Luther had said in response to its reproach that he should not preach against the chapter at Wittenberg. 21a, 536. Luther asks the
111SLuther . 1117
Spalatin to help him obtain the letters of St. Jerome, which he needs for a sermon to be preached on St. Bartholomew's Day. 21a., 35 f. Luther says: "I once saw such roaring and raging for four days in a row that the Elbe could not flow before it. 13, 1388. Luther says: "I think that if one were silent for a year with preaching and admonishing, we would become worse, because there are no heathens. 12, 913. Luther says: I have known many of them who would not stop sinning, but continued to do evil, and finally came into the hands of Master Hansen. 13, 2297. Luther saw a brother in the monastery who could devour five rolls, while Luther had enough on one. 2, 1880. Luther says: I must eradicate blocks and logs, cut away thorns and hedges, fill in the puddles, and am the rough forest ruler; but 24. Philipps drives along neatly. 14, 17h. Luther says: I have Magistri Philipps books rather than mine, see also rather the same, both in Latin and German, on the place than mine. 14, 176. Luther says: Next to the Bible and St. Augustine, there was no book from which he learned more about God, Christ, and man 2c. than the book "Ein deutsch Theologia. 14, 183. Luther says: I wanted to take Moses, the Psalter, Jesaiam and the Holy Spirit, which the apostles had, and make as good a New Testament as the apostles made 2c. 13, 1908. Luther says: If I had the spirit that Isaiah or Paul had, I could also make a New Testament out of the saying Gen. 3, 15. where it would not have been made. 11, 677. Luther says: I have not yet read a book or letter that would be in the right kind of German language. 14, 17. Luther says: The fortifications and ramparts with which they surround this city, what do they say but that foolish men rely on this protection. 4, 1857. Luther says: I am hostile to the great ramparts and fortresses, for there is nothing else, except that one wastes money with them. 2, 932. Luther holds that in Wittenberg the water comes out of the earth because the Elbe grows so, and yet there is no rain. 4, 1494. Luther says that as a young man he had seen quite a few people who could not earn enough to live on with incessant work. 4, 1938. Luther says: It would be difficult for me to ride in harness, but I would also like to see the rider who could sit still for a whole day and look into a book. 10, 450. What Luther wants to be understood by the words "tyrants and heretics". 5, 39. Luther says: I let myself sa
that now annually, at any Leipzig market (that is, from one fair to another) ten guilders, that is [in the year, thirty to the hundred, are taken. 10, 878. Luther says: We can now say to Doctor Justus Jonas (who had a son die) that God has not forgotten him, that he is not rejected 2c. 4, 1420. Luther says: "It is not doubtful to me that a church servant despised by the nobility will be preferred to a hundred such nobles who despise him. 4, 1798: Luther saw some ruling in Erfurt in such a way that they were hanged because they refused to rule according to their thoughts. 5, 397. A fable of a patriarch, which was told to Luther when he was still a child. 5, 781. Luther says: I am now fifty-one years old; if I consider this whole time right, it has passed as if I had been born on this day. 5, 758. Luther sometimes thinks that the regiments and jurists also need a Luther, but he worries that they would like to get a coiner. 5, 878 f. Luther hopes that the Roman Empire alone will deliver up to twenty times a hundred thousand martyrs to God on the last day. 5, 982. Luther says: "It is quite certain that the sea is much higher than the earth. 1, 42. Luther often spoke in German when interpreting the first book of Moses. 1, 1. Luther's interpretations of the first book of Moses were collected by D. Cruciger and 24. Georg Rörer and edited by 24. Veit Dietrich. 1, 1. at the time Luther studied in Erfurt, a mayor was hanged on the gallows by one whom he had previously delivered from the gallows. 1, 977. Luther is now particularly concerned about his pious lord Philip, outside Frankfurt, and has many thoughts of him. 1, 1286. Luther himself has seen many examples of such Laban brothers, which large property in a Hui scattered and perished. 2, 588. Luther recently heard that a prince, when his wife was ill and lying in bed, is said to have drawn a sword on her. 2, 603. Luther says: We have seen here in Wittenberg a citizen who had a face like a dead man, who said that his mother, when she was pregnant, had seen a corpse. 2, 602. Within forty years, Luther had seen many chair robbers, misers and usurers, who could hardly have kept their money and goods for thirty years. 2, 205. Luther himself has seen many pious, honest parents who died of sadness of heart because of the wickedness of their children. 2, 328. Luther says: "Today we are almost sixty years old.
1118Lutheran - Lyra. 1119
The people are unfit for all regimentation, so much have the powers in the body of man and otherwise in all things decreased. 2, 858. Luther says: "It is almost a miracle now that people live to be seventy or eighty years old. The common course is that they live to be fifty or sixty years old. 2, 858. Luther says: I myself do not like to hear where the notes in a responsory or chant are sung in a crazily different way than I was used to in my youth. 10, 1428. Luther prepares a number of candidates for the Magister degree. 18, 1971: Because Luther calls the pope the greatest murderer of body and soul, he is a heretic in his holiness and his papists' eyes. 15, 1556. Luther would rather be damned with Isaiah, David, Solomon, Paulo, Augustino, Gregorio, than vowed with the pope, all bishops and papists. 15, 1554. Luther wants to avoid the many visitors at Coburg. 16, 2306 f. Luther is similar to Abraham, because he is the grandfather of all the many children, which all monks, priests and nuns have begotten, the father of a great nation. 22, 1972. Luther once wrote to the prince without his name signature. 16, 1406. In some matters Luther had such letters, speech and testimony that he thought the matter was right; but when the counterpart came, it was all wrong. 19, 1898. Luther mentions his "Heerpredigt wider die Türken". 9, 1601. Luther mentions his book against the Jews. 2, 1966. Luther mentions his book "Daß der freie Wille nichts sei". 2, 176.
Lutherans. The unlearned Lutheran canons proof why and how far they are Lutherans. 15, 1278 ff.
lutheran. How the Lutheran Noise Started. 17, 1357 ff. The Lutheran din was not started by Duke Frederick, but by the Bishop of Mainz through his plunderer Tetzel, or rather through his blasphemous sermon. 17, 1360. The Bishop of Mainz started the Lutheran noise by his cursed, thieving avarice and by his blasphemous Tetzel, whom he sent. 17, 1360. Luther says: I ask that people keep silent about my name and not call themselves Lutheran, but Christians. What is Luther? 10, 370. Those who are scolded as Lutheran are the least Lutheran, and those who want to be praised as papist are found to be the most Lutheran. 19, 1349. If Luther were rich enough, he wanted to make pabst, cardinals, bishops, priests, monks 2c. better Lutheran in a month than he is himself. 19, 1296. Luther is pope, without the thanks of the papists, from whom they have learned, on the
They are quite Lutheran in this respect. 19, 1348. Our adversaries speak: If we accept the Lutheran gospel and believe in their Christ, our whole regiment, country and people would have to perish. 13, 1615. How the Lutherans should behave when in a parish, city or dominion the papists and the Lutherans cry out against each other and preach against each other. 5, 719. In our time, if one is a preacher, one says: What is he? A Lutheran. That must be a shameful word, as if he were a Turk or a Jew. 8, 120. The Lutherans remain good masters, because Christ remains with them, and they remain with him, even if hell, the world, the devil, princes, and everything should become nonsense. 16, 985. At Augsburg in 1530, D. Eck said: one cannot overthrow the Lutheran doctrine with the Holy Scriptures, but with the Fathers. 22, 359.
Liège. The Bishop of Liège, Eberhard von der Mark, is favorable to Luther's cause. 18, 1587.
Lycambes. Lycambes is said to have been led to hang himself by the biting poems of Archilochus. 3, 1273.
Lycurgus. Lycurgus thought that he had given the Lacedemonians laws that they should keep forever; but he did nothing. 5, 1418.
Lyra. Lyra, a good Hebrew and faithful Christian, does a good job in interpreting the Scriptures, where he goes against the Jewish mind, according to the New Testament. 3, 1884. Lyra is better and "purer than both old and new Hebraists, who follow the rabbis too much. 3, 1884. Lyra, Burgensis and Reuchlin give the immensely different interpretations of the title of the 9th Psalm. 4, 672. The time has now come, of which Lyra and others all say that after the fall of the end of Christ the world will live freely and say: there is no more God. 6, 937. In the beginning, Luther was hostile to Lyra because he follows the text so diligently and likes to stick to it; now, however, for his sake, he prefers him to all other interpreters of Scripture. 1, 626. Few of the Latin church have written about Moses; Lyra is the most distinguished and, according to him, other than Hugo. 1, 950. Lyra and others, who are the most learned in the Hebrew language in our time, think much of the lies of the Jews. 1, 998. Luther wishes that a brief interpretation were made of the whole Bible, as the good man Nicolaus de Lyra has done. 14, 375 f. Nicolaus de Lyra says: the Antichrist will therefore not pay attention to women, so that he may make himself a greater semblance of holiness. 13, 1301. Lyra does well, as he urges the Jews with the word adhuc.
1120Macanus - Magdeburg. 1121
modicum, "another little one," and they cannot escape it. 20, 1933 f. Luther says: I am surprised that Lyra is not burned for the sake of the word, that he does not want to let popes, cardinals, bishops, prelates be the church. 16, 2292. Lyra's books deal, as I believe, well to the third part with the Antichrist. 14, 2126. Luther highly praised Lyra's Commentary on the whole Bible, and recommended to read it diligently, because it would be very good. 22, 1399. Cyril, Chrysostom and Origen have great clamor for the judgment of men; but Lyra surpasses them in every way in his one book. 22, 1892.
M.
Macarius. From St. Macarius, to whom the parents brought a virgin, who seemed to them to be a cow. 3, 1154. At the prayer of Macarius, God opened the eyes of the parents so that they saw that it was their daughter and not a cow. 13, 2571. Macarius, Antonius, Benedictus did a great, noticeable harm to the church with their monasticism. 22, 1395.
Maccabees. As cheaply as the first book of the Maccabees should be included in the number of the holy scriptures, so cheaply is this other book thrown out. 14, 85. The second book of the Maccabees is not the other book of the Maccabees, but "another book", because it reports some stories that happened before those of the first 2c. 14, 82 f. That which Daniel prophesies in the eleventh chapter, of the abomination and calamity of the people of Israel, the same fulfillment describes the first book of the Maccabees. 14, 80 f. The first book of the Maccabees is a very necessary and useful book to understand the prophet Daniel in the eleventh chapter. 14, 80. The whole second book of the Maccabees is uncertain and rejected by the ancients; but the 12,000 Drachmas have the heartache to make articles and commandments as they wish. 18, 880. The books of the Maccabees prove nothing against the Scriptures, because Malachi is the last prophet, and Nehemiah the last historian, who lived until Alexander. 20, 1931. The Maccabees may well be called David's blood and children, from the mother line. 20, 1945.
Macedonians. The Macedonians taught that the Holy Spirit was not true God, but a creature of God through which God moved the hearts of men 2c. 16, 2215.
Macedonius. Macedonius was the bishop of Constantinople, the largest capital of the entire Oriental empire, and he started the Macedonian mob. 16, 2215. alone
Macedonius challenged the article of the Holy Spirit; but he soon fell and went down. 22, 284.
make. Everything is "made" by One Maker, who is the Lord, Word, Spirit. 3, 1918.
Power. Let men know that what is subject to them is subject to Christ, and that he has power over all that is theirs, without all resistance. 4, 667. The power of the church is none other than the word of God. 4, 837. No power is so great, no fortification so strong, that God could not conquer it. 4, 1935. Great empires do not exist by their power, men of war do not gain victory by their multitude nor strength, but from God. 5, 1296. An all too great power falls by its own mass. 14, 1528.
mighty. No one is mighty in his own strength who believes in Christ, but becomes weak and suffers all things. 4, 611.
Mackerode. Luther asks Count Albrecht zu Mansfeld for kind treatment regarding mining for the "Mackerode" who are related to him by marriage. 21b, 2460 f.
Madai. Madai are the Medes. 1, 658.
Girls. The girls also tend to feel the temptations of evil lust, and where they live with young fellows, they try to tempt them to love 2c. 2, 1253.
Maids. In German, the young people are commonly called Mägde or Mägdevolk, and not Jungfrauenvolk. 20, 1804. In German, "Magd" means such a woman who is still young and wears the wreath with honor and walks with her hair. 20, 1803. A maid's work, because God's command is there, must be praised as a service of God, and far surpasses all monks and nuns in holiness and hard living. 13, 2358. It is to be regarded very low that a maid cooks, washes, sweeps 2c. in the house, but because God's command is there, it is a service of God, and far surpasses all monks and nuns holiness. 13, 872. The Jews have no reason to doubt that it is impossible for God to make a maid pregnant without a man, because they confess the omnipotence of God. 20, 1807.
Magdeburg. The Elector will not sell anything of the Burggrafenthum of Magdeburg; the gates of hell will be forced by this title alone to suffer Jonas, the enemy of Satan and the Cardinal, in their midst. 21b, 2603. Luther writes to Jonas that the contract of the Elector with the Cardinal at Mainz about the Burggrafenthum Magdeburg will be concluded in such a way that it will not be harmful for Halle. 21b, 2786. 2788. The city of Magdeburg is accepted into the Torgau Alliance for the Protection of the Faith. 16, 444 ff.
1122Maiden - Mahomet. 1123
Maidens. The maidens are also Abraham's seed, and God is also their God, even though they are not circumcised, as are the babes. 17, 2204. Maidens should learn from the example of Dina that they remain in the house and go nowhere without the permission of their parents and without companions. 2, 863.
School for Girls. If God would have every city have a school for maidens, where the maidens could hear the gospel for an hour each day, it would be in German or Latin. 10, 340.
Magenbach. Luther sends his interpretations of the first book of Moses to D. Johann Magenbach as a sign of his gratitude, it seems, for medical services. 21b, 2983.
Magic. What magic is. 11, 297. The Persians, Arabs and other Orientals practiced magic. 11, 298. The natural art, which in former times was called magia, and now physiologia, is that, so one learns to recognize the forces and work of nature. 11, 299. 11, 299. Later, the noble art of magic has been mixed with jugglery and sorcery, so that now Magus has become a shameful name. 11, 298.
Magi. The magicians were not kings nor princes, but bad, honorable people, because Herod sends them to Bethlehem and keeps them as subjects. 11, 327. The magicians or wise men were not kings, but learned and experienced in the natural arts. 11, 298. Those who can do secret arts are magi, so that one thinks it is about the black or devilish art. 11, 2103.
Magister Sententiarum. Through the study of the Magister Sententiarum 2c. it has come to the point that one has become accustomed to devour everything that only someone has put forward. 4, 665. The study of the Magister Sententiarum is the source of so many questions, opinions 2c. which have now prevailed in the schools for more than three hundred years. 4, 665 f. Luther does not know whether to approve or disapprove of the study of the Magister Sententiarum and Gratianus. 4, 665. The Magister Sententiarum describes hope wrongly, as coming from merit. 3, 1189.
Magistri nostri. The magistri nostri have never acted with reason or testimony from Scripture, but according to the sense of their head and opinions, at most with decrees. 15, 1353. The opinion of the magistri nostri is proved thus: We are magistri nostri; so we will, so we command, instead of a reason shall be our will. 15, 1363. The magistri nostri at the high schools give themselves hand-to-hand authority to interpret the Scriptures. 4, 1307.
nostri entangle the souls of the whole world in the most ungodly way by their statutes, decisions, reserved cases, indulgences 2c. 4, 959. 4, 959. The pretense of pardons and indulgences has been introduced into the Church of God by the most heretical Magistri nostri. 4, 959.
Magnificat. With the word Magnificat, the Blessed Virgin indicates what her hymn of praise should be about, namely, the great deeds and works of God to strengthen faith. 7, 1384. The Magnificat is an example of how we should praise and thank God for all his spiritual and bodily gifts, bring them home to him, and not reproach ourselves for them. 13, 1234. The ancient Christians ordered that the Magnificat be sung in the church or assembly every evening when the Christians gathered for prayer. 13, 1220. The Magnificat is a beautiful hymn and is sung by monks, nuns and priests; but it is a sin and a disgrace that one should sing it without understanding and devotion. 13, 2741. Luther sends the Duke John Frederick of Saxony the beginning of the Magnificat, which he cannot complete now because of the journey to Worms. 21a, 347.
Magog. Magog are the Tartars, who also live in huts like the Gog, the Scythians. 1, 658.
Mahanaim. Mahanaim means camp or army. 3, 505. The city of Mahanaim is located at the brook Jabbok, which flows into the Jordan; David fled there when Absalom chased him out of the country. 2, 763.
Mahomedans. Among the Mahomedans, the teachers of Alkoran hold a bare sword in their hands during the time they teach, to indicate that their teaching arose by the sword. 6, 167.
Mahomet. From the rich Arabia or Saba came the Turk, Mahomet, and his grave was in the city of the same country, Mecca. 12, 311. God did not give Mahomet a child without only a daughter. 20, 2239. Mahomet forbids wine for the sake of drunkenness, although wine is a good creature of God, and the abuse of the good creature is to be condemned. 20, 2244. Mahomet allows to have many wives in wedlock, as well as concubines and maids, as much as one of them can catch and feed in war 2c. 20, 2224. Mahomet holds that one must have circumcision as the Ebionites taught. 20, 2224. Mahomet says that eternal blessedness should be in carnal pleasures, good living, delicious clothes, and pleasurable gardens; he got this from Cerinthus and some others. 20, 2224. Mahomet's sword and kingdom is in himself.
1124Mahomet - Maimburg. 1125
Mahomet has directed himself straight against Christ, as if he had nothing else to do and could not use his sword any better than against the Christians. 20, 2167. Mahomet himself concedes Christ some honor by saying that he stands at the right hand of God, but Christ at the left. 6, 645. Mahomet admits that Christ was born of a virgin, but the Turks say that this is not strange among them. 7, 1553. Mahomet calls Christ God's word, God's spirit, God's soul; but that he should be a true, natural, essential God is very ridiculous to him. 20, 2223. Mahomet holds with Sabellius that God is not three persons, but he sees a second: the one he calls God himself or God's essence; the other he calls God's soul, which is supposed to be Christ, of another but lesser essence. 20, 2223. Even today, the Turks praise many miracles of their Mahomet, which he did and still does. These are partly real miracles that the devil does 2c. 13, 994. Mahomet invented that he was God's neighbor and that God spoke with him as with his son. 5, 451. Mahomet promises those who keep his law temporal honor, goods and power, but after this life pleasures; this is easily accepted by reason, and it is firmly believed. 1, 757. Mahomet pretends that the gospel is also right, but that it has long since become obsolete and too difficult to keep, therefore God has given a new law, the Alkoran 2c. 20, 2146. In the Alkoran, Mahomet lies about himself, about the Christians, about the Jews, about the apostles, about the patriarchs, about the devils, about the angels, about the Virgin Mary, about Christ, about God. 20, 2245. Mahomet says: in the unadulterated gospel proclaim Christ to the children of Israel: I proclaim to you an apostle who will come after me, who is called Mahmet. 20, 2226. Mahomet says that he has taken out the best of the holy scriptures and that there is nothing truthful left in them without what he has collected and selected in the Alkoran. 20, 2226. Mahomet says that it was prophesied by him both in the Old Testament and the New Testament; but the Jews have falsified the Old Testament, the Christians the New Testament. 20, 2226. Mahomet says: The Jews did not crucify Christ, but another who was similar to him. 20, 2224. Mahomet's foremost opinion is that Christ is neither God nor the Son of God, but a wise, holy man, and great prophet, born of a virgin, without a father. 20, 2223. Mahomet says that even the devils can be blessed by the Alkoran, and many who have heard this have become Saracens. 20, 2224. Mahomet cuts off everything,
which is hard to believe and hard to do in the Scriptures, and allows what one is inclined to in this temporal life 2c. 20, 2224. 20, 2224. Mahomet does not speak of the right virtues, such as humility, patience, chastity, peace, and eternal life, which would be worth reading. 20, 2224 f. Mahomet came from the Arian sect. 16, 2214. The Arians taught that Christ was the Son of God, but a creature or God's creature, but far above all creatures; Mahomet got this from the Arians. 20, 2223. Mahomet attacked the church in three ways: with tyranny like the tyrants, with false doctrine like the heretics, with glaring holiness like the hypocrites or false brethren. 20, 2222. Luther does not consider Mahomet to be the final Christian; he makes it too crude and has a knowable black devil who can neither deceive faith nor reason. 20, 2282. It is said that Mahomet did not die, but was taken away. 6, 727.
Mahometans. Richard testifies that the Mahometans are not convertible, for the reason that they are so hardened that they mock and ridicule almost all of our articles of faith. 20, 2221.
Mahometists. One must deal with the Mahometists not first of all of our high articles of faith, but of their Alkoran, and prove that such their law is false and void. 20, 2225 f.
Moravian Brethren. Luther agrees with the writings of the Moravian brothers, except for two points: the denial of absolution and the maintenance of celibacy. 21b, 2122 f.
Milan. In the diocese of Milan, from the time of St. Ambrose to this day, neither the Canon nor the Elevation 2c. is used and kept. 22, 572. The whole church of Milan uses neither the Canon nor the Elevation, to this day. 21b, 2970. The diocese of Milan does not have the most important part of the Canonum of the Masses, and no Roman can say Mass from the Milanese books. 15, 1963 In the diocese of Milan, not only the elevation, or a part of the mass, is unequal to the other churches, but the whole mass. 20, 1790. If Milan were not so well situated, there would not be so much bickering and fighting about it. 1, 878. The Milanese church still has to this day a different manner in its customs than the Roman church. 18, 1397.
Maimburg. Even the Jesuit Maimburg admits that Tetzel had been brazen in his dealings with indulgences. 15, 371.
1126Mainz . 1127
Mainz. D. Arnold's Characteristics of the Elector Albrecht of Mainz. 13, 301. Bishop Albrecht of Mainz used to say that our doctrine was founded in Scripture and was the truth, but he would not and could not accept it. 1, 1646. The Bishop of Mainz had the pious, godly preacher M. Georg Winkler murdered in an assassin-like manner, and then posed as if he knew nothing about it. 2, 1108. The bishop of Mainz and other wicked scoundrels deal in cunning, and can also cunningly and treacherously cover up everything. 2, 1099. The bishop of Mainz knew very well that he was doing wrong, nor did he have the desire and pleasure, like the pope, to ape the people with the sanctuary and dead bones. 12, 1154. Bishop Albrecht of Mainz is not such a senseless fool as that of Brunswick; he knows well what he should do if he had the grace; but he is not worth it. 17, 1375. The Cardinal of Mainz is the real master of quibbles, even over those of Rome. 17, 1033. The Bishop of Mainz said: "I know that we have an unjust and evil thing, and that Luther's teaching is right; nevertheless, we do not want to accept it. 22, 919. The bishop of Mainz and the pope, because they are enemies of the Word, are extremely unhappy with the goods of the world. 4, 2127. The Cardinal of Mainz knows well that his thing is a jugglery, also error and excitement, so that the whole world will be seduced. 7, 1174. The Cardinal of Mainz and some princes have such a belief: one must have good courage, the last day will never come. 7, 1197. The bishop of Mainz is a Nimrod, who, because he has robbed and sucked his bishopric, does not want to leave the right doctrine to the church either 2c. 1, 671. A few days ago, the bishop of Mainz had thirteen Christians, who had taken the sacrament under both forms, killed by starvation. 22, 975. The bishop of Mainz has already lost his name, reputation and dignity during his life, and is considered a liar by everyone. No money is lent to him. 22, 1698. Luther says: I want to leave the testimony behind me that the bishop of Mainz is the greatest rogue that ever came on earth, except for Nero and Caligula. 22, 975. Luther asks D. Johann Rühel that he may hand over the letter to the cardinal of Mainz, which went out to print in Nuremberg, to his master. 16, 927. Luther proceeds to attack the Archbishop of Mainz in a writing. 21b, 2046. Luther asks the Prince of Anhalt, George, not to trust the monster, the Cardinal of Mainz, because Luther cannot believe,
that he acts or says anything in earnest. 21b, 2100 f. The bishop of Mainz gave the pope twenty thousand florins for the pallium, the bishop of Würzburg ten thousand; one of the bishops gave him a hundred florins. 1, 1620. Mainz alone had to give the pope twenty thousand florins for the pallium. Some say that with the expenses it amounts to thirty thousand. 16, 2057. The Archbishop of Mainz's Instruction for the Subcommissaries 2c. of the Indulgence for the Construction of St. Peter's Church in Rome. 15, 301 ff. The Bishop of Mainz sent twenty gold florins through a doctor in 1525, and had them given to Luther's Kate; but Luther would not have it. 22, 975. Luther asks the Elector of Mainz, Albrecht, not to believe his detractors. 15, 1382. Luther asks in a letter the Cardinal Albrecht, Elector of Mainz, that he would advise peace. 16, 916. No lord answered Luther so graciously as Bishop Albrecht of Mainz, that Luther thought he was an angel. But he deceived Luther in his high confidence. 17, 1357. The Archbishop of Mainz, admonished by Luther, did not want to defend Tetzel, but valued the money he stole higher than the truth and the salvation of souls. 17, 1360. The bishop of Mainz often wrote to Luther in a friendly manner and lubricated his mouth, so that he advised him in writing to take a wife. 22, 975, Luther sends his letter to the Cardinal of Mainz to Wenceslaus Link, so that he may have it printed at Nuremberg by Georg Rotmeyer or the printer Wolfgang. 16, 926, Luther's harsh yet Christian writing to the Cardinal and Archbishop of Magdeburg and Mainz. 19, 548 ff. Cardinal Albrecht, Archbishop of Mainz, response to Luther's letter. 19, 552 f. Luther would have liked to see the Cardinal at Mainz blessed; but there was no hearing and so he departed. 17, 1399. Luther's serious letter of reprimand to Cardinal Albrecht, Archbishop of Mainz, for murder and persecution of several notable persons. 19, 1878 ff. Luther's letter to D. Brück, concerning the Cardinal at Mainz. 19, 1882 ff. Luther's severe penal and warning letter to the Archbishop of Mainz, Cardinal Albrecht. 19, 1884 ff. Luther asks that the friendship of the Cardinal of Mainz should not interpret what he writes and does to mean that he wants to disgrace his noble lineage and family. 19, 1890 The Cardinal of Mainz has hanged the poor Hans Schanz and has not allowed him an advocate to take responsibility. 19, 1886. In the case of Hans Schantzen Schönitz, the Bishop of Mainz has so taken the jurists for himself that no one can defend the
1128Mainz - Majesty. 1129
The Cardinal at Mainz also took the poor puke Elfe at Magdeburg, which was not his. 2c. 22, 973. The Cardinal of Mainz also took the poor whore Elfe in Magdeburg, which is not his after all. 19, 1887. The bishop of Mainz held the poor whore Elsa at 80,000 florins and granted the 300 florins annual interest by grace, not by right. 22, 973. The Cardinal of Mainz robs from churches and monasteries as if he were a cathedral saint in Rome. 19, 1887. The Cardinal of Mainz is not a judge of Hans Schenitz, but part and equal, nevertheless the deed is there; he has strangled Hans Schenitz and taken everything from him. Luther says: "I do not condemn the Cardinal of Mainz, nor do I call him a murderer, a bloodhound, a ravager, a robber and a thief, but the high judge above does. The bishop of Mainz has hanged Hans Schenitz because he wants to speak alone and his counterpart should keep quiet. 19, 1899. The bishop of Mainz is a very fearful man, but he is cruel and tyrannical. Brave heroes do everything openly. 22, 973. According to God's judgment, Hans Schenitz should live cheaply and the Cardinal of Mainz should hang; he has finely confused this. 19, 1914. If all courts in the world were the property of the Bishop of Mainz, he still could not have been Hans Schenitz's judge in this case. 19, 1915. Of the Cardinal of Mainz's falsehood against Hans Schenitz in his letters. 19, 1912 ff. The kind, pious Prince of Mainz acts so swiftly that neither wife, mother, friend nor some citizen must know that Hans Schenitz will hang on the gallows until he is cold. 19, 1916. the Cardinal of Mainz had written to Hans Schenitz and promised: he could kick down bridges, move dates, write false letters 2c., on which he relied. 19, 1918 Although Hans Schenitz was a thief who had stolen 53,000 florins (which people do not want to believe), the Cardinal of Mainz should have taken the 80,000 florins that friendship had offered him. 19, 1918. All the world would like to think and say: The Cardinal of Mainz is a villain and a liar, if they would see his letters. 19, 1918. The kind, pious Prince of Mainz, when he ordered Hans Schenitz to the gallows, did not want to be in Halle that day, because the Giebichenstein was so close to Halle. 19, 1919. The Cardinal of Mainz has his whores carried in coffins, as a sanctuary, with candles and flags into his Moritzburg whorehouse. 19, 1919. Archbishop Albrecht of Mainz practiced his fornication and adultery under the appearance of sanctity. 17, 1365. The Cardinal of
Mainz is the companion who could not be brought to account, and now lies so shamefully after Hans Schenitzen's death that he could not have brought him to account. 19, 1920 The Roman priest, the bishop of Mainz, is the cardinal of the king of rats in Rome; he must, like the rats, mew in the dark, he does not want to see the light. 19, 1922. The Cardinal of Mainz has made himself a judge, since he was a part and a single man, and has forbidden the other man, Hans Schenitz, to answer with the rope. 19, 1923. The Bishop of Mainz could not be a judge because of divine prohibition; thus all his cause is condemned as a lawful nullity according to divine right. 19, 1923. Even if the Cardinal of Mainz would have been a judge over Hans Schenitz, he still could not have resorted to torture because of God's prohibition 2c. 19, 1923 f. The Cardinal of Mainz is condemned by God's fourfold judgment in all respects, and Hans Schenitz is redeemed and absolved. 19, 1924. The Cardinal of Mainz has fled the light against God's judgment, so that he confesses according to God's judgment that he has an unjust, evil thing 2c. 19, 1924. The council of Mainz came to Luthern in a strange way. 16, 342.
Mainz. Aurifaber's report of the Mainzer Rathschlag against the followers of the Lutheran doctrine. 16, 338. About Luther's rebuttal to the so-called Mainzer Rathschlag, the printing of which was stopped by the Elector John. 15, 2641; 16, 339 ff. The Mainzer alone has the guilt of the great clamor, whose cunning deceived him, because he wanted to dampen Luther's teaching and keep his money, which he sought through indulgences, unabated. 14, 446. Spalatin had written to Luther: the prince would not suffer it to be written against the Mainzer, not even what could disturb the public peace. 15, 2548. Spalatin and the prince think that the public peace does not have to be disturbed, and yet they want to suffer that the eternal peace of God is disturbed by the ungodly, pernicious actions of Mainzer. 15, 2548. Luther would rather lose Spalatin, the prince and all creatures than be prevented from writing against Mainzer. 15, 2548. The bishopric of Mainz has bought almost eight bishop's cloaks from Rome, each of which confesses to thirty thousand florins. 18, 1008.
Majesty. It is enough that one learns this of the divine majesty, that it is impossible that it can be seized by any man. 6, 837. God cannot be grasped in his majesty, therefore the will of God is made known to us, that he is not a
1130Major - Mammon. 1131
God of death, but of life, of bliss 2c. 5, 609. The ways that are apart from Christ, on which one wants to climb up to the Father or to the divine majesty, are all slopes from which one must fall. 6, 61. Before the face of the majesty of God no one can stand, but one must look to Christ alone. 6, 50. God does not want us to recognize Him in His majesty, but has hidden Himself in our flesh, which we can grasp and take hold of. 6, 49. Satan cannot overthrow us more easily in any other way than when he has led us to the contemplation of the majesty of God. 6, 49. The one who is challenged must be careful not to dwell on the divine majesty and the terrifying works of this majesty. 6, 49. Saying of a hermit about investigating the majesty of God. 1, 1085.
Major. Luther asks for Spalatin's help in obtaining a scholarship for Georg Mayer Major. 21a, 506. Luther invites Amsdorf to the wedding of D. Georg Major with Margaretha von Mochau. 21a, 1181 f. Luther asks the Elector to grant Georg Major a prebend to increase his salary. 21b 2375 f. Luther asks the Elector for 14 Georg Major to improve his salary. 21b, 3056. Luther asks Christoph Jörger to reimburse D. Georg Major for the expenses and loans made for his son studying in Wittenberg. 2Is 3164. Luther's conversation, which he held with D. Georg Major before he left for the colloquium in Regensburg as collocutor. 17, 1179.
Malchus. Malchus means: a royal, therefore the Turkish nobility today are called Mammelucken, that is, royal. 8, 873.
Malachi. Malachi prophesies about the future of John the Baptist, as Christ himself interprets it, and whom John calls his angel and Elijah. 14, 68. We know nothing certain about the prophet Malachi, only that he was the last prophet before Christ. 14, 68.
paint. When the painters want to paint the text: "Whose dominion is on his shoulder", they paint a child carrying a cross on his shoulder, but instead it should be a church. 13, 2603. The saying: "His dominion will be on his shoulder" is painted as the infant Christ carrying the cross on his shoulder, since he was sent by God to Mary. 11, 1996. The infant Jesus is painted as stepping on a snake. This is a crude picture, but it clearly shows the first promise of Christ. 13, 1870. how to see the Lord
Descent into hell used to paint on the walls. 13, 1868.
Painters. Luther said of some painters how skillful and sensible they were, because they could follow nature masterfully and actually 2c. 22, 1560. Flanders follows and imitates the French painters to some extent, especially the Flemings, because the Dutch are mischievous and cunning. 22, 1560.
Maltzan. Luther praises Dietrich von Maltzan for his evangelical attitude and promises to send another pastor instead of the deceased one. 21b, 2889 f.
Malt. Luther and the prior thank the prince for paying for the malt. 15, 2563.
Marks. Paul calls the marks of the Lord Jesus the wounds that are marked on His body and His suffering, the sorrow and terror of the heart. 9, 769. We also bear the marks of Christ on our bodies for the sake of Christ: the world persecutes and kills us, false brothers hate us, Satan terrifies us inside 2c. 9, 769 f. The marks of Christ are the seal and most certain testimony of the right doctrine and the true faith. 9, 770. We do not choose the marks of Christ ourselves out of a sweet devotion, nor do we suffer them gladly, but the world and Satan inflict them on us for the sake of Christ. 9, 770. The pope pretends that he imprints an indelible mark on the soul of his clergy, which is nothing else than the mark of the beast in Revelation. 19, 1145.
Mammon. Mammon means so much as wealth in German. 13, 804. 2277. The word Mammon, that is, a remaining wealth, has remained with us from the Hebrew language, like Alleluia, Amen, Kyrie eleison. 11, 1446. Mammon actually means when one has leftover food, so that he may help the other and yet not spoil himself. 11, 1447. Mammon means good or riches, such a good, which one does not use, but deposits to a treasure or stock. 11, 1617. The Lord calls unjust mammon, which one has left over and does not help one's neighbor with it, for one possesses the same unjustly and is stolen from God. 11, 1448. Eternal life is the good of Christians; it is the true good and remains ours forever. But mammon is a foreign good, it is not ours, but of the Gentiles. 13, 2274. The Lord calls mammon unrighteous, because it is in evil use, and is a great cause of evil to men. 11, 1447. He who is not godly abuses his-
1132Mammon - shortage. 1133
Therefore, in truth, wealth is nothing other than an unrighteous mammon. 13, 2268. The Lord gives wealth a special name and calls it unrighteous mammon because of the unrighteous custom to which it is subjected. 13, 2268. The Lord calls mammon unjust, because no man has a right need of mammon, except the right, pious Christians, who keep themselves in the fear of God and according to God's commandments. 13, 805. 2277. The Lord calls mammon an unjust mammon because whoever loves it needs it only for his honor and pleasure, and thereby sins against God and his neighbor. 13, 2283. The good is called an unrighteous mammon, a damnable money, a stolen good, not because of its kind and nature, but because of the man who does not need it rightly. 13, 2278. He who makes a right mammon out of the wrong mammon, who uses it rightly and divinely, will have many friends and witnesses to his faith in that day. 13, 2283. Christians do not collect mammon or treasure, but ask God for daily bread. 11, 1617. He is a master of mammon, who attacks him for those who need it, and lets God rule. 11, 1620. No one can come to piety unless he has grace in his heart; if I am to make friends with mammon, I must first be pious. 11, 1450 Pray to Mammon that you may make friends, that is, do good that your faith may be sure. 11, 1451. Whoever does not carry out his office as he should for the sake of mammon, money or pleasure, honor or favor, God will not recognize him as his servant. 7, 555. St. Paul calls riches and avarice a god of this world and an idolatry; Christ agrees with this and calls it serving mammon. 11, 1617. To serve mammon means to provide for life and our bodies, what we eat and drink, what we should have around and about us, that is, to think only of this life. 7, 561; 13, 876. Those who serve mammon never live as well and deliciously as poor people often do; they have some kind of plague on their bodies that they cannot eat or drink 2c. 11, 1619. No man has a right need of mammon, except the true saints, who fear God and keep God's commandments. 13, 2277. It is not sin, nor is it serving mammon, to eat and drink and clothe oneself according to the necessities of life and body. 7, 561. Mammon tramples God's commandments so that they are not respected by children, sisters, brothers or neighbors. 3, 1743.
Mammon is such a mighty lord and god that he also nullifies all God's love and commandments, and teaches to consider them as nothing. 3, 1743. Mammon rules in two ways: When things go well for us, he makes us forget God; when things go badly, he makes us tempt or throw away God. 3, 1759. Mammon or avarice is the first to hinder you from the love of God. 3, 1742. Mammon often arouses quarrels, anger and hatred of the children against the parents, tears apart the love among the brothers. 3, 1742 f. The shameful love of mammon makes God's enemies. 7, 557. Where the great god Mammon is powerful, everyone believes and does what he wants, and what he wants to believe and do must be right. 20, 2277. The children's mammon is something other than the belly care, namely, the boys that they have beautiful skirts, the maidens that they have beautiful bags, braids and other things. 13, 2356. Luther says: My teaching lacks nothing except the divinity of the great God Mammon; if I had that, it would not be heresy nor error, but the dear pure truth. 18, 903. Luther says: If Mammon were my God, I would convert all sophists and heretics in one day, and abolish not only purgatory, but the entire papacy. 18, 902 f.
Mamre. If Mamre had not been a pious, God-fearing man and had believed in the right God with Abraham, he would not have sheltered Abraham. 1, 875.
Manasseh. Manasseh means: forgotten. 3, 590.
Mandate. Luther's letter to the governor and the imperial regiment "against the transporters and forgers of the imperial mandate. 15, 2208.
Lack. Even though Christians are in need, they should not be afraid or deny Christ, but always continue in their work and hope in the Lord. 13, 757. Whoever is in need and must suffer because of the word, the Lord will not leave us, but will add his blessing to our small supply 2c. 13, 791. Whether the devil tempts you with persecution, lack, hunger and sorrow, suffer and fast with Christ, and do not drop your trust in God's grace. 13, 249. 1687. In lack and adversity we know best whether the heart serves God for the sake of the belly or not. 3, 1446. When there is lack, faith should trust in God's word; but if there is enough, it should need it. 3, 233. Christians have the certain hope of eternal life, the forgiveness of sins 2c.; but it is the man-
1134mangle - man. 1135
It is a sign to us that we have not yet fully grasped these things. 4, 1902.
lack. Although we sometimes lack and do not have everything, we should not despair and become impatient, but hope that the blessing will still come. 13, 757. Heaven and earth would have to melt before God would let a believer lack clothing and other necessities. 11, 1370.
Manichees. The Manichaeans not only forbade food, but condemned it because it was mixed with a part of darkness. 19, 1541. The Manichaeans pretended that Christ had neither eaten nor drunk, and that the Jews had not crucified the true Christ, but a ghost. 7, 1660. Some have attacked the humanity of Christ. The Manichaeans said that a shadow had come through Mary, like a ghost that did not have the right body and soul. 10, 1000 The Manichaeans said that Christ looked like a man, but was not a true man, and therefore should have been a ghost crucified by the Jews. 7, 1660. The Manichaeans considered Christ to be a ghost, not a real man, who needed to eat, drink, sleep 2c. 13, 182. The Manichaeans were annoyed that the Son of God should have become man, and to adorn their error, they pretended to great wisdom and holiness 2c. 7, 1660. The Manichaeans said that Christ was born of Mary, not that he took flesh and blood from her, but as the sun's brilliance passes through a painted glass 2c. 7, 1558. The Gospel says that Christ slept in the ship; thus it wants to present Christ to us as a true natural man, against the Manichaean error 2c. 13, 1627. 13, 1627. Augustine says of the Manichaeans that they had a disguised love that could actually be called a monastic love. 9, 1487. The Manichaeans contested the humanity of Christ, Cerinthus his divinity. 7, 1556. If Christ is deprived of humanity, as the Manichaeans did, it is lost with us. 7, 1558. The Manichaeans and others held themselves in such a way against the fallen ones, as if in truth the church were in eternal life, and not in the flesh. 5, 747. The Manichaeans assumed two primordial beings, one good and one evil. In good things they ran to the good God, in evil to the evil God. 5, 569. The devil kills, the law accuses, and yet the Scripture attributes both to God, so that we are kept in the faith that only One God is, and do not make several gods with the Manichaeans. 5, 569. Augustine writes that the Manichaeans do not accept the holy Gods.
They reviled and blasphemed the patriarchs poisonously, because they had many wives and children. 2, 556.
Manichaeus. Manichaeus said: the apostles had the Holy Spirit, but incompletely; but he had him completely. 22, 1066. Manichaeus either did not treat the first article of the Christian faith at all or only very superficially, otherwise he would not have admitted a second God. 22, 1087. Manichaeus challenged the humanity of Christ, Arius the divinity, Nestorius wanted it to be two persons; Eutyches taught that the divine nature was swallowed up by the human 2c. 22, 283. The devil already began through his Manichaeus to make another Christ, who would not be Mary's natural son, but a ghost coming from her. 20, 2098. Manichaeus taught that Christ would not have had natural, true flesh, but would have been an appearance, passed through his mother, that he would not have taken her blood and flesh. 11, 196 f. Manichaeus makes Christ a changeling, since he takes away the human nature from Christ. 13, 2646. Manichaeus said that he sought the glory of God by pretending that it was indecent to God that he suffered on the cross, and did not admit the commandment of love (against his son). 9, 1500. Manichaeus makes two gods, one gracious and good, and one evil; to the latter he attributes death. 5, 753.
Man. The man should care for and nourish his wife and child; everyone shies away from this. 3, 87. To recognize man or woman in faith is to believe that both man and woman are God's work. 3, 130. Man and woman, begetting children and bearing fruit is God's work. 3, 51. That man and woman come together in an orderly way is God's order and appointment. 1, 163. A man should love his wife with all his heart because of the high love he sees in Christ, who gave himself for us. 12, 2030. If a man lives and deals with his wife in such a way that she does not like to see him leave, and is happy when he returns, then it is well. 22, 1146. It is a foolish thing for a man to want to prove his power and strength by ruling over his wife; on the other hand, it is also intolerable when wives want to be masters. 1, 1353. The men should prove themselves worthy of the name of a man and superior. 3, 1238. If one were to make a register, one would find much greater faults and defects in the men than in the women. 1, 1731. The common man must not be allowed to go without coercion and essay. 3, 616.
1136Manna - Marburg. 1137
Manna. Manna in Hebrew means something prepared or a gift. 3, 1453. "Man" in Hebrew means: cash, gift or present. 3, 947. manna was a consecrated plant, like our coriander, millet or rice, that they could make out of it what they wanted. 7, 2222. Manna was fine and clear, like fine-grained flour, and tasted like honey mixed with breadcrumbs and infused. 3, 946 f. Prudentius calls the manna "bread that thaws down. 22, 150. God wanted to indicate with the manna that he wanted to feed and nourish his faithful who were walking in their profession. 3, 948. By the manna God wanted to signify the true manna, which is Christ Himself. 3, 951.
Mannewitz. Luther asks the Elector to write another intercession for Simon Mannewitz, who has been deprived of his property by the Bishop of Meissen for the sake of the Gospel. 21a, 1044 f.
Mansfeld. Count Albrecht of Mansfeld was the first to set out against the peasants, with sixty horses, and stabbed two hundred. 16, 166. Luther's brother Jacob and M. Mich. Cölius complained much to Luther about Count Albrecht of Mansfeld, that he was the ruin of his people. 22, 220. Count Albrecht of Mansfeld is very evangelical in his mouth, but not without aergernisse. 22, 1701. Luther's letter to Count Albrecht of Mansfeld, concerning the articles of the Clerisei at Eimbeck. 19, 1216 f. When Count Ernst of Mansfeld first heard the chant, "Ein feste Burg," he said, "Die Burg will ich helfen zerschießen, oder ich will nicht leben," and after three days he died. 22, 1896. Count Hoyer von Mansfeld, an outstanding pope, ridiculed the papal atrocities and told that they had consecrated chamber pots as sanctuary to 11,000 virgins. 22, 1701. In Mansfeld, Leipzig, Freiberg and many other places there are strange examples of such people, who have taken and collected for themselves, but now do not have a penny left. 2, 588. Luther asks Michael Cölius to admonish the Counts of Mansfeld that they should not burden their subjects so much. 21b, . 2561 f. Luther warns Count Albrecht of Mansfeld against unbelief and striving for wealth, and also against oppressing his subjects. 21b, 2678 ff. Luther asks the Counts Philipp and Georg of Mansfeld to resist the tyranny of Count Albrecht against his subjects. 21b, 2729 ff. Luther asks the Elector to support Count Gebhard of Mansfeld, whom his brother, Count Albrecht, wants to deprive of his own. 21b, 2738 f. Luther asks the Landgrave of Hesse to appeal to Duke Moritz of Hesse.
Saxony that the Counts of Mansfeld, as his feudatories, come to an understanding with each other. 21b, 2754 f. Luther exhorts the Counts of Mansfeld, Albrecht, Philipp and Johann Georg, who were fighting over the patronage of a parish, to unity. 21b, 2764 f. Hans Jörg, Count of Mansfeld, asks Luthern to kindly instruct his old servant Joh. Ullen, who until then had been imprisoned in the Pabstthum, if he should come to him. 21b, 2867. The Countess Dorothea of Mansfeld offers to give Luther advice to alleviate his suffering, but first asks for more precise information about the nature of it. 21b, 2897. Luther writes to Simon Wolferinus about the improper behavior of Count Albrecht of Mansfeld against the pastor Libius. 21b, 3020. Luther writes to Count Albrecht of Mansfeld about his journey to Mansfeld for the foundation of a settlement between the counts who are in dispute with each other. 21b, 3161. Luther is dissatisfied with the course of the negotiations with the Counts of Mansfeld and wishes to be recalled by an order of the Elector. 21b, 3192 f. Luther reassures his housewife on his behalf, and complains of the difficulty of reaching a settlement between the Counts of Mansfeld. 21b, 3195 f. Luther promises his imminent return, since the settlement between the Counts of Mansfeld has been reached. 21b, 3203 f. Concerns and contract in the Mansfeld dispute, raised by Luther and Jonas. 21b, 3204 ff.
Coat. Riding on a coat may be a mere imagination. 3, 1156.
Mantel, Joh. Luther asks the Elector to give the old, sickly Johann Mantel, chaplain in Wittenberg, a settled fiefdom. 21b, 1980 f. Luther consoles Johann Mantel in the challenge of the fear of death. 21b, 2396 f. Luther asks the Elector for Johann Mantel and Georg Rörer to remain in their fiefs. 21b, 2751 f.
Marburg. Luther's letter to Landgrave Philip of Hesse that he wanted to appear at the colloquium at Marburg, but had little hope. 17, 1932. Luther knows that he cannot depart from the Marburg Colloquium as certain that they are mistaken after he has seen their reason. 17, 1936. Melanchthon's concerns about the colloquium at Marburg for Duke Johann Friedrich. 17, 1937. Melanchthon's letter to Duke Johann Friedrich of Saxony, in which he requests that the Elector not give permission to travel to the Colloquium at Marburg. 17, 1938. me-
1138Marburg - Maria. 1139
lanchthon fears that if Luther were to refuse the Marburg meeting, the landgrave would be more inclined to Zwingli. 17, 1939. articles of which all the theologians present at Marburg compared themselves. 17, 1939. Melanchthon's report on the Marburg Colloquium to the Elector John of Saxony. 17, 1943 ff. Melanchthon's summary report on the Marburg plot to Duke Henry of Saxony. 17, 1946. Des D. Justus Jonas report on the Marburg conversation in a letter to Wilhelm Reiffenstein. 17, 1950. Luther's letter to D. Nicolaus Gerbel in Strasbourg about the Marburg plot. 17, 1952. Luther's letter to Johann Agricola about the conversation at Marburg. 17, 1954. The Swiss did not want to yield at Marburg in the One Piece of the Presence of the Body of Christ, more out of fear and shame than malice. 17, 1954 f. Melanchthon's letter to Johann Agricola about the conversation at Marburg. 17, 1955. Luther's letter to Amsdorf, in which he reports his return from Marburg. 17, 1956. Luther's letter to Wenceslaus Link about his opponents at the colloquium at Marburg. 17, 1957 f. When the Sacramentarians at Marburg were overcome in the doctrine of the Lord's Supper, they did not want to revoke this article because they feared their people. 16, 2305. At Marburg we extended the hand of love and peace to the opponents, that in the meantime the sharp writings and words should rest, but as brothers we could not acknowledge them. 17, 1955 Carlstadt asked for an escort letter so that he could be at the meeting in Marburg, but was refused. 17, 1959 f. D. Westerburg of Cologne has been to Marburg, but has not been admitted to the discussion. 17, 1960: At Marburg we established the articles in dispute, but because of this we did not include the opponents in the number of brothers, even though they requested it. 16, 1520. The two best reasons of the Sacramentarians at Marburg were: Because the Sacrament was a sign, it could not be Christ's body itself, and because the body of Christ had to have space, it could not be there. At Marburg, the opponents clumsily talked about baptism, infant baptism, original sin, the sacramental custom, the external word, and gave in to all of this. In Marburg we had to hear that there were no sinners on earth, because we alone, and no saints in heaven, because only the enthusiasts. 20, 1770 Luther had quite a bit of hope, because the Zwingel and his followers gave in to so many good articles at Marburg, that in time it would be possible.
The some articles of the Lord's Supper are also found. 20, 1766 At Marburg, we did not join the enthusiasts in a few articles, but they joined us in all articles, without the article on the Sacrament. 20, 1768 Luther sends the Landgrave his defense compiled from the Church Fathers, since Zwingli and his followers referred to them in the Marburg discussion. 21a, 1363 ff. Luther and Melanchthon promise Landgrave Philip that they will come to Marburg on the appointed day. 21a, 1326 Luther reports the outcome of the Marburg discussion to his wife. 21a, 1366 f. The articles are published, in which the opponents at the Marburg discussion have agreed against all expectation; they were quite humble and modest. 21a, 1369 Luther rejoices over the joy of Amsdorf because of the victory won in Marburg, and reports the withdrawal of the Turks from Vienna. 21a, 1371 f.
Marcus. The enthusiast Marcus of Zwickau said: "Let no one take this teaching from me, not even God Himself. 22, 1060. The enthusiast Marcus of Zwickau said, when Luther asked him to renounce his presumption: God himself shall not take my teaching from me. 22, 1822. The enthusiast Marcus of Zwickau said, among other things, that he could see immediately by sight whether a man was pious or godless and not chosen 2c. 22, 1010.
Margaretha, St. St. Margaretha was invoked in the Pabstthum by pregnant women when they were in distress; she was their goddess. 3, 1722.
Margaretha of the Low Countries. Mrs. Margaretha in the Low Countries ordered that after her death she should be made a nun. This happened 2c. 16, 2255.
Mary. God makes Abraham the seed, a natural son, from his daughter one, a pure virgin, Mary, by the Holy Spirit, without man's work. 7, 1440. At the moment when Mary gave her consent to the angel Gabriel, she conceived with Christ; in that hour the Holy Spirit made her fruitful, and she became God's mother. 13, 2675. Jesus was conceived by the Holy Spirit, and God poured into the flesh, body and soul of the Virgin Mary full of the Holy Spirit, so that she was without sin 2c. 13, 1481. The mother Mary is born of sinful parents and in sins like us, but the Holy Spirit has cleansed and sanctified her, so that the child is not born of sinful flesh and blood. 13, 2676 f. That the Virgin Mary conceived without original sin fei, of this there is no letter in the Gospel, nor elsewhere in Scripture. 11, 1950.
1140Mary . 1141
The mother Mary was not allowed to suffer the name as if she were unclean, nor was she allowed to go into the temple; yet she did so, posing as if she were unclean. 12, 1227. Mary gave birth to the child without sin, without disgrace, without pain and without injury; otherwise it happened to her as it happens to a woman in childbirth. 11, 123. The holy mother Mary gave birth to the Son of God, a holy man, without any sin. 13, 2677. The mother Mary bears and nourishes a son, who is the Son of God; therefore she is called not only the mother of man, but also the mother of God. 8, 385. What belongs to a mother has happened in Mary, the eternal Son of God's mother, so that the milk he sucked also grew in the breasts of the holy mother. 7, 1559. In the first Gospel, God gives the child or seed to the woman alone; this can be no one but Mary, the mother of Christ 2c. 20, 2096. They write of Mary that she was not fifteen years old; they say that she was thirteen years old. At that time a virgin of twelve years was stronger than now one of eighteen years. 7, 1524. It is much that Maria, a maiden of thirteen years, travels so far; it has been a way of twenty-five German miles. 7, 1524. Mary was not one month pregnant, and yet Elizabeth sees that she is a mother; this did not happen naturally, but was a miracle. 7, 1530. Moses and all the prophets with him testify that Mary, Messiah's mother, was and must be from the tribe of Judah and the house of David. 20, 2076. As often as Jesus is called Christ or Messiah in the Old and New Testament, so often Mary, his mother, is proven to be David's daughter. 20, 2077. In which father or house Messiah is, in the same must certainly also be his mother Mary; that is, she is a virgin, has no husband. 20, 2079. Since Messiah is in Matthes' house, and must come from Matches' house, it is clearly proven that both, Mary and Joseph, must be from the tribe of Judah and from the house of David. 2c. 20, 2079. Through Moses it was permitted among the people of Israel that siblings would marry each other, therefore the evangelist calls Joseph Mary's husband and Mary Joseph's bride. 20, 2080. The mother of Messiah, Mary, is a sibling with Joseph, and both are niftel of a grandfather, Matthes. 20, 2080. Because we have so much that Joseph and Mary are niftel of the grandfather Matthes, so we have enough, and is certain that Mary is of the house of David with Joseph. 20, 2081. Mary is in the birth and after the birth, as she was a virgin before the conception.
The same is true for the birth of the Virgin Mary. 12, 1226. Since no one can prove from Scripture that Mary was subsequently insane, no one should believe it, but consider her to be a virgin, as Scripture calls her. 19, 1370. From the words Matth. 1, 25. one cannot conclude that Mary became a woman after the birth, therefore it is neither to be said nor to be believed. 20, 1806. How the Jews blaspheme and defile the Virgin Mary, the mother of the Lord. 20, 1979. Sebastian Münster indicates in his Bible that there is a poisonous rabbi who calls the dear mother of Christ not Mary, but Haria, sterquilinium, a heap of dirt. 20, 1983. the Virgin Mary does not let the great honor move her, but keeps herself in humility. 13, 2735. The Virgin Mary has come to graces only by keeping nothing of herself and by taking comfort in God's goodness and grace. 13, 1227. The Virgin Mary is the noblest jewel after Christ in all of Christendom, and yet she should serve me and all of us by giving birth to this child 2c. 13, 2592. It is true that the mother Mary is praiseworthy, but she should be praised in such a way that the child she gave birth to is not taken out of our sight. 13, 2596. If one praises the mother Mary, she should be a droplet, but the child Jesus should be a whole sea. 13, 2596. The Mother Mary was not born to us, she does not save us from sins and death; she gave birth to the Child, the Savior of all the world, but she is not the Savior herself. 13, 2596 f. The Virgin Mary and all the saints are blessed by grace and not by merit. 13, 1157. The Virgin Mary and all the saints also became blessed by grace through Christ's righteousness and merit. 13, 2712. Mary nursed, fed, watered, and cradled the true God and man, although God had no need of nursing, feeding, watering, and cradling. 13, 1891. The Virgin Mary is an example of those who hear and keep God's word rightly. 13, 1493. The dear Virgin Mary neither rejoices nor exalts in great and high goods, but takes her joy in God, whom she praises and glorifies. 13, 1224. The whole world would not have been able to take it away from Mary, nor to talk her out of the fact that her Son was the Son of God and the Savior of the whole world. 13, 81. Mary did not become pious, blessed or righteous because of her virginity and because she was the mother of God, but because of the Lord Christ. 11, 1967 God so led the Virgin Mary that He hid many things from her and threw her into many misfortunes, so that He might keep her in humility. 11, 435. Who
1142Mary - Martyrdom. 1143
If you want to honor the Virgin Mary, you have to place her far below God and look at her lowliness. 7, 1403. The Virgin Mary does not want you to come to her, but through her to God. 7, 1404. In one word, all honor of the Virgin Mary is understood, if one calls her God's Mother; for no one can say greater of her nor to her. 7, 1408. Not only Mary's Son after humanity has redeemed us, as the papists fool, but the whole Christ, God and man. 3, 749. It may also be a measure, that one does not push the name of the Virgin Mary too far, that one calls her a queen of the heavens; although it is true 2c. 7, 1409. As much worthy merit as is attributed to the Virgin Mary, so much is taken away from divine grace, and the truth of the Magnificat is diminished. 7, 1403. Bernard and Anselmus have done too much to him by exalting and praising Mariam too highly; we Christians should rejoice that the Son of God has assumed human nature. 22, 271. The papists have made the Assumption of Mary a feast, that one should honor and call upon the Virgin Mary. 13, 1208. The papists make the Virgin Mary a god and attribute to her all power in heaven and on earth, as if she had it from herself. 13, 1116. The pope wants one to pray in the name of the Virgin Mary; that is, not to praise Mary, but to profane her to the highest degree and to make an idol out of her. 13, 1225. The pope has instructed the people on such idolatry, that one should call upon the Virgin Mary, take comfort in her intercession and seek help from her in all troubles 2c. 13, 1225. The Gospel that is read on the feast of the Nativity of Mary refers to the Nativity of Christ, not to the Nativity of Mary. Such lies have been invented by the monks, and the Scriptures forced. 11, 2364 f. Mary, the dear holy Virgin and Mother of God, has become the most shameful idol under Pabstism. 3, 1726. In Pabstism, the painters painted the Virgin Mary in such a way that she would give her son the breasts he sucked, and under her mantle protect emperors and kings against his wrath. 2c. 7, 887. One painted the virgin Mary in such a way that she held out her mantle against the three arrows which Christ had in his hand, namely pestilence, war and theure time. 7, 914. It is idolatry that people are directed away from Christ under the mantle of Mary, as the preacher monks did. 7, 914. The chant Salve Regina is a great godsend.
blasphemy, because in it Mary is called the queen of mercy, our life, sweetness and hope. 11, 2368. The
The chant Regina caeli is not much better than the Salve Regina, since Mary is called a queen of heaven. 11, 2368. There were idols of Mary at Aachen, at Regensburg, in the Grimmethal and innumerable others throughout the whole realm of the Pabst, and lying miracles were invented for it. 14, 997. The people before that time and now still some kings run to the dumb idols and serve the same, as, to Mary at Regensburg and other saints. 2, 913. That has been a gross, impudent lie, that the papists say that Mary sailed across the sea in a stone ship at Loretto. 13, 2568. Some say that Joachim and Anna, the Virgin Mary's parents, were rich, and divided their goods into three parts: one for the church, one for the poor, one for Mary; but it is a fabrication. 11, 2191. In Jerusalem is the tomb of the Virgin Mary, in the valley of Jehoshaphat, just outside the city. 7, 1251. Luther answers the question of Spalatin, whether other women than the Marys came to the tomb of Christ, and how many Marys there were. 21a, 82 f. There were only two Marys, namely Mary Magdalene and Mary Jacobi; the third Mary, Mary Salame, is fictitious. 8, 1404.
Mary Magdalene. Mary Magdalene is anxious that she should come to Christ and hear this gracious word from Him: "Your sins are forgiven." 13, 1184. Mary Magdalene does not know how to be friendly enough to the Lord Christ and how to discover and reveal her love for him. 13, 1184. First, we should weep with Mary Magdalene, that is, repent righteously, then put our trust in the Lord Christ, that through Him we may have forgiveness of sins. 13, 1185. Our dear Lord Christ looked at the heart of Mary Magdalene; because it was righteous and noble, he could not dislike her work. 13, 1185.
Marial. The Barefoot people had a book called Marial, in which nothing else was written but miracles performed by the Virgin Mary. 7, 1318.
Marian images. Idolatrous images of the Virgin Mary, as in the oak tree, have also been in Grimmenthal and Regensburg. 3, 1777.
Marius. Marius, Antonius and other people of the kind have achieved more by their audacity than Cicero would have achieved by his wisdom. 5, 1416 f.
Torture. God does not leave his Christians always in torture and torment without ceasing, but controls the tyrant, or gives gracious princes and peace. 5, 1092. When
1144Martha - martyr. 1145
one in the torture, when he is scrupulously questioned, with impatience and great pain confesses that he has not done, he does wrong and sin 2c. 22, 1223.
Martha. The same silliness has been dreamt of St. Martha as of St. Bartholomew. 12, 1735.
Martial. Martial praises the goods that are obtained not by work but by inheritance. 4, 1983. Martial says that a blessed life is one in which one does not desire the last day, nor does one fear it. 2, 15.
Martinus. Martinus means a soldier, Philip a horseman, Elizabeth the calm, Magdalene a tower; Peter is a whimsical name. 22, 1942. St. Martin was undoubtedly the holiest of the bishops in Gaul, famous for the power of the Spirit and miracles;' nevertheless, he kept his position among the other bishops. 14, 385. When St. Martin was deprived of all his goods and driven into exile, he said: "They have not taken Christ away from me. 3, 943. When the devil wanted to deceive St. Martin, he appeared in a golden crown, but he answered him: "My Lord did not say that he would come in such jewelry. 9, 1485. The devil has persuaded and deceived many, as he also tempted St. Martin, who would have been persuaded if he had not been admonished by the Holy Spirit. 7, 1283. From St. Martin's legend we see that bishop and priest are one thing. 9, 1272. The body of St. Martin is located at Tours, which body was then completely light because the eye was simple and true. 12, 1777. St. Martin was added to St. Sebastian as a companion. 3, 1160.
Martyrs. St. Cyprian calls the martyrs confessores, that is, affirmers, because they confessed their faith before the judges. 17, 2019. St. Augustine often says the fine saying: Suffering does not make a martyr, but the right cause of suffering makes martyrs. 10, 900. The red spirits, Anabaptists 2c. are therefore most stiff-necked, that they consider themselves vain martyrs, where they are not allowed to rage and rage. 10, 899. There have been many false martyrs, as, Manichaeans, Arians, Pelagians, Donatists, who praised beyond measure their great patience and suffering. 10, 899. There is no more obdurate, haughty, awkward man than a false martyr, who can boast how high, great, long, deep 2c. Suffering and cross he must bear 2c. 10, 899. A barefoot monk, who should not have his devout will, did not change with St. Paul for his suffering, so a great, holy martyr he makes out.
themselves. 10, 899. The first time of Christianity is called the time of the dear martyrs, that they were horribly executed with heaps. 12, 1281: The raging and raging of the tyrants against the Christians became so much that in one day the Roman Empire strangled seventy thousand martyrs. 12, 1281. There is still a churchyard in Rome, where, as they say, eighty thousand martyrs and forty-six bishops are buried. 12, 1281. The Romans murdered the holy martyrs so horribly, because they wanted to help them from all misfortune, devil and hell through their preaching of Christ. 8, 573. The martyrs were subjected to various tortures and their bodies were killed, but their spirit triumphed. 6, 191. Cyprian writes that the pagans also tried to make the martyrs fall away through lewd women. 2, 1259. The martyrs, as Prudentius reports about Laurentius, Agnes and others, mock the tyrants in the midst of their tortures. 6, 1579. We read of the dear holy martyrs that they went to death with cheerful, fearless courage, and despised death, which is against nature. 11, 2244. Because the holy martyrs held on to the faith of Abraham, all plague and torture, as Vincentius said, was a game and a pastime for them. 1, 1067. The holy martyrs laughed in the midst of suffering and death and praised God, which the godless cannot do because of the evil guilty conscience. 2, 1721. The holy martyrs and the holy virgins, Agatha, Lucia and many others, considered death as a joke, sin and hell as nothing. 2, 1989 A holy martyr, when all his goods were taken from him, said: "They will never take Christ from me. So you also say. 12, 88-. The martyrs did not look at how they kept this perishable life, but that they kept the dear precious word of God and did not deny it. 12, 1282. Because the martyrs have a good cause before God, they are sure that God is merciful and not angry, therefore it is also recognized that death comes by God's grace. 14, 871. 14, 871. In German we call those of the devil martyrs who impose many complaints on themselves without need. 5, 781. Of the burning of the three martyrs of the Augustinian order in Brussels; articles for whose sake they were burned. 21a, 525 ff. Why God allows the martyrs to die and shed their blood at this time. 21a, 689. The blood of the martyrs, Henry of Zütphen, Leonhard Kayser, and D. Anthony the Englishman, cries out to God. 1, 352. We have fine martyrs
1146March -Maurus. . 1147
for faith in God and his word: M. Henricus in Ditmars, Leonhard Kaiser in Bavaria and the two boys in Brussels. 22, 1578. Our people go confidently into the fire, yes, into the death, as one experienced before times at the holy martyrs, St. Agnes, St. Agatha, Vincentius and Laurentius. 22, 48.
March. March is the first month for the Hebrews; they begin the year according to nature. 14, 1750. March is the beginning of the year for the Hebrews. 14, 1989.
Mascov. Luther gives Georg Mascov, provost in Leitzkau, advice on how he should act against a fallen monk. 21a, 69 f.
Measure. The measure flour is a kind of Hebrew measure, which, as Jerome indicates, contains one and a half bushels. 18, 840. Measure is good in all things; that one meets it, God's grace belongs to it. 5, 808.
temperate. God does not care whether you eat fish or meat, drink water or wine, 2c., only that you be moderate, that you may resist the works of darkness. 12, 18. If we were a little more moderate, and could spare the costs that are annually spent on the intemperate drink, beer and wine, we would have much more money and good. 2, 1620.
Temperance. Sobriety and moderation belong together, but moderation is not only about eating and drinking, but against all disorderly excessive being 2c. 12, 603. Temperance is not only in eating and drinking, but a measure in all being and conduct, words, works and actions 2c. 9, 1350.
mathematical. God has revealed the mathematical arts and instructed us to explore and contemplate heavenly things through their help. 1, 56.
Mathesius. At court, the lawyers, advocates, and orators may have well-decorated words and speak elegantly, but they are well off, followed by Osiander and Mathesius. 22, 666. Luther consoles Joh. Mathesius, pastor in Jáchymov, against the rumor that King Ferdinand wants to drive all married clergymen out of his kingdom. 21b, 2930. Mathesius tells how a miner at Schneeberg thoroughly shamed an indulgence merchant. 15, 370.
Matrons. The holy matrons were vain cattle maids, just as noble matrons now deal with such housework and cattle breeding. 2, 1213.
Matthew. Matthew insists on the promises of Abraham and David alone, because he focuses his attention on the people of the Jews alone.
tet. 7, 6. Matthew does not push the high right article of faith in Christ as much as John. 7, 2313 f. To the German lection on Wednesday, the evangelist Matthew is completely ordered that the day in Wittenberg should be his own, because he is a fine evangelist. 10, 234. St. Matthew and the others describe the histories diligently, and this is also highly necessary; but what power is behind the words of the Old Testament, they do not report. 22, 692. Christ not only makes the tax collector Matthew righteous through the forgiveness of sins, but also makes him an apostle. 7, 53. Matthew is a tax collector, a poor sinner who takes where he can take, and yet Christ accepts him with grace and makes an apostle out of him. 13, 1246.
Matthes. The two fathers of Joseph and Mary were sons of Matthes. 20, 2081. The grandfather Matthes makes it all bad that Mary and Joseph are children of one house and father. 20, 2082. A Matthes wedding is when nothing is lacking but bread and wine. 13, 1600.
Matthesen. Luther recommends the 24th Sebastian Matthesen as schoolmaster to the pastor Johann Schreiner. 21b, 2300 f.
Matthias the Apostle. When God had made known His will by lot that Matthias should take the place of Judas the betrayer, the apostles did not anoint, smear and shave him, as the pope does. 13, 1027.
Matthias of Hungary. Matthias, King of Hungary, has come to the kingdom from prison. 2, 1786 f. Matthias, the king of Hungary, became a very powerful king from prison. 5, 1450. Matthias, the king of Hungary, was a learned, kind and pious prince, but he often fell into tyrannical cruelty through too harsh regimentation. 1, 822.
Wall. If Christ were not our wall and guide, we would not be able to stand against the devil for a moment, lest he snatch away our faith. 5, 379.
Mouth-breathers. If you only want to receive grace with the false servant and not prove it to others, then you should know that you are only muzzlers and not righteous Christians. 13, 2187.
Mouth horses. The muzzle horses, which Ana invented, are a shameful and unseemly invention. 2, 1007.
Maurus. 24 Nicolaus Maurus came to Wittenberg with another learned canon, Frederick, to study the Holy Scriptures there for a while. 15, 2635.
1148Mouse - Sea. 1149
Mouse. The mouse is also a creature of God, not, as Aristotle says, that it grows from rot. 1, 63.
Mauser. Luther asks Abbot Pistorius to persuade the father of the jurist Conrad Mauser to be present at his son's wedding to a Wittenberg woman. 21a, 1393 f. Luther sends Conrad Mauser as a capable legal expert to the Zerbst council at its request. 21a, 1699 f.
Maxentius. Maxentius and Fulgentius say: We say that God was born sef, suffered 2c., because of the unity and connection of the two natures in Christo. 3, 750.
Maximilian. It is better to do too little than too much. Such a man was Emperor Maximilian, and so he acted according to his dictum: Keep moderation! 22, 1266. The dictum of Emperor Maximilian: Keep moderation and consider the end, is finer than that of Emperor Carl: Plus Ultra. 22, 1266. Emperor Maximilian is said to have been so burdened with business that he could not have leisure to eat. 1, 260. Emperor Maximilian could have sung a song about disobedient, rebellious princes and nobility. 10, 511. God punished the rebellious lords and nobility through the rebellious peasants, one knave by another, because Maximilian had to suffer them and could not punish them. 10, 511. Emperor Maximilian's saying that one cannot punish all the wicked. 7, 970. It is said that Emperor Maximilian, whenever he passed by a place of execution, bared his head and greeted it with these words: God bless you, you holy justice! 2, 1922. The Emperor Maximilian gave two kreuzers to an insolent beggar who called him brother and said: "Go to the other brothers, too; if they give you that much, you are richer than I am. 22, 1257. The Emperor Maximilian was right and said it well: he wanted to make knights or knights-at-arms much more easily than scribes. 2, 1791 Emperor Maximilian complained that he had to use what he could, because the lords of the court did not want to do so, nor did they want to be used. 2c. 5, 876. Emperor Maximilian complained very much that the pope had sucked the German lands so much through the pallia, annatas, bulls and letters of indulgence. 5, 250. When Emperor Maximilian, Louis, King of France, and Pope Julius made the sacred covenant, they divided the Sacrament into three parts, and took it with each other. 1, 967.
Mechler. Luther resisted Aegidius Mechler's decision to leave Erfurt at the call of Count Albrecht von Mansfeld. 21b, 2154.
Mechtilde. The nun Mechtilde defended herself against the devil's temptation with nothing else but by saying: I am a Christian. 2, 783. When a virgin, Mechtilda, was challenged by the devil, she defended herself by saying: "I am a Christian, therefore I will not follow you. 10, 1784 The nun Mechtilde was plagued by the devil that she did not know or feel anything about faith. This was a challenge to unbelief. 2, 783. It is said of Mechtildis that whenever she was challenged by the devil, she answered: I am a Christian, because I believe. 9, 1439.
Mecklenburg. Luther sends Duke Heinrich D. of Mecklenburg a very unfavorable verdict on the confession of a preacher sent to him. 21b, 1915 f. Duke Albrecht of Mecklenburg thanks Luther for a letter, and intends to answer him orally soon. 21b, 1840. Luther reassures Duke Magnus of Mecklenburg that, according to his position, he has done enough for the implementation of the Reformation. 21b, 2330.
Medicine. A good way of life is the best medicine, whoever may take it right; but to live according to the prescription of the physicians is to live miserably. 22, 1706.
Medler. Luther gives Nic. von Amsdorf, bishop of Naumburg, advice on how he should behave against the pastor Nicolaus Medler, who had allowed himself arbitrary treatment. 21b, 2699 f. Luther writes to Amsdorf about the behavior of the pastor Nicolaus Medler; he will do what is pleasing to Amsdorf. 21b, 2831 Luther heard from Amsdorf with joy that Medler is calm, because it had already been started to discuss that he would be transferred to another place. 21b, 2857 f. The Elector asks Luthern to arrange for a clergyman to go to Brunswick, since Medler must remain in Naumburg. 21b, 2860 f. Luther consoles D. Nicolaus Medler over the loss of his wife and son, and offers him the position of lector at the cathedral church in Naumburg. 21b, 2939 f.
Sea. Sea in the Hebrew language means everything where there is water, including lakes and ponds. 3, 36. The Scripture calls all great heaps of water the sea. 3, 173. At times, God causes whole islands to be submerged by water, so that he can prove that the sea is in his hand and power. 1, 42. The Dead Sea is hell itself, because it is a terrible pool of pitch, in which the most beautiful fleeing water of the Jordan is swallowed up. 1, 852. The way through the Red Sea has been as long as from Mid-
1150Meineidige - Meissen. 1151
berg to Coburg, through which Moses, without the children, led six times a hundred thousand men 2c. 22, 525.
Perjurer. The perjurer denies God with his mouth, even with his heart. 3, 1199. The perjurer knows that God is and believes this with his heart, and yet he agrees with his heart that he denies him. 3, 1199. The perjurer denies God against his heart and conscience. 3, 1199. The perjurers sin more grievously than the superstitious, for the latter take the name of God in vain, but the latter to a lie. 3, 1199. The perjurer, when he says: As true as God is, is alive, is true, says in his heart that this is not true. 3, 1199.
Opinions. In every state you will find this among Christians, that they set aside the observance of God's commandments and serve God according to their opinions. 4, 407. If one lacks Christ's opinion in one piece, and teaches his own opinion, all is lost, and the whole of Christ is lost. 5, 67. Only he has a right opinion who can prove that he is compelled by God's word to do this or that. 4, 2121. This is not a good opinion, which is based on one's own opinion and not on the word. 4, 2121. Good opinion is useless, one must first have God's word. 3, 318. The opinions of the Thomists, whether approved by the pope or by a council, remain opinions and do not become articles of faith. 19, 23.
Master. Our master is Christ Jesus, who has held up to us what we should know, keep, do and refrain from doing. 3, 1004. He would be a master who would rather let everything on earth go than act against any commandment of God. 3, 1735. These are bad masters who can do nothing more than condemn other people's works and do nothing better in return. 17, 2016.
master. We master God in his works forever, as if God did not see the flaws, shortcomings and infirmities. 3, 758.
Meissen. A margrave of Meissen said: "A prince should not be afraid of enemies who are far away from him, but of those who follow him at his heels. 5, 827. 867: Pope Hadrian VI canonizes Bishop Benno of Meisten. 15, 2310 ff. The keys of the church at Meisten, which St. Benno had thrown into the Elbe River, were found again in the entrails of a captured fish. 15, 2316. St. Benno, bishop of Meisten, crossed the Elbe dry-footed and turned thirsty farmers' water into wine. 15, 2316.
St. Benno struck the earth, and immediately a rich well sprang up, and he said mass in Neumburg, far from Meisten, and at the same time was present in Meisten. 15, 2316. By the merit of St. Benno, bishop of Meisten, many were raised from the dead, many sick were healed, and easily no one who has made a vow to him is left helpless: 15, 2318. Luther's writing: "against the new idol and old devil, who shall be exalted in Meisten." 15, 2323. The bishop of Meisten gathered and burned wagonloads of Luther's books, as did the bishop of Merseburg. 15, 2509. Benno of Meisten joined the disgraceful pope Gregory VII against Emperor Henry IV, and strengthened the pope in his evil ways. 15, 2326. The elevation of Benno of Meisten is vain devil's specter, and the devil himself, under Benno's name, lets himself be elevated. 15, 2328. Those at Meissen elevate an enemy of the Gospel, a companion of the Antichrist, to whom he has taken a stand and made himself a part of his wickedness. 15, 2328. The boast of Benno of Meissen is either a lie, or Benno must be damned. 15, 2330. After his death, Benno of Meissen plagued Margrave Wilhelm for the sake of temporal goods, finally knocking out one of his eyes through the prayer of the provost. 15, 2329 f. Benno of Meissen killed the Margrave, who struck him on the cheek, over a year later on the same day, against the Gospel. 15, 2328. The bull of Hadrian VI accuses Benno of Meissen's blasphemous misdeed as a miraculous deed, and says: that one can see that this divine man was given divine power. 15, 2317. 2329. In the bull of the canonization of Benno of Meissen, the pope himself confesses that he and his followers asked God not to let them err in this matter. 15, 2332. Prince Frederick rejects the extradition of three clergymen to the Bishop of Meissen, because no legal process has yet been undertaken against them. 15, 2369. Elector Frederick writes to the Bishop of Meissen in regard to his plan to conduct a visitation, saying that he would like to see the bishop, in accordance with his office, abolish the concubines of the clergy. 15, 2367 ff. The Bishop of Meissen, Johann von Schleinitz, sends out a letter with the advice and consent of his chapter, against Luther's sermon on the reverend Sacrament. 19, 460. The Bishop of Meissen says: the reception of the Sacrament in both forms is sacrilegious, unholy, annoying, disrespectful 2c., an introduction to eternal damnation. 19, 462 Luther's answer to the prohibition note,
1152Melanchthon . 115"
who went out under the name of the Bishop of Meissen, for preaching the Sacrament of the Supper. 19, 468 ff. The scholarship and life of the Bishop of Meissen are far too famous for a person to think that he is the author of this atrocious writing, the note. 19, 470 Luther's patience in not answering Emsern and Eck from five or six wagons full of abuse was the cause that those at Meissen omitted their note. 19, 482 f. Luther's defense of his answer to the note of the bishop of Meissen in a letter to Spalatin. 19, 482 ff. Luther writes to Spalatin: "It is not doubtful to me that the Bishop of Meissen is not the author of the note, and I hope that he will not recognize it for his own. 19, 485. The Bishop of Meissen cannot punish the priests who are wife-stealers and adulterers, but to teach and take both forms he can punish as heresy. 2c. 19, 1355. The Elector challenges Luther and his colleagues to raise a concern about a book of the Bishop of Meissen, and what to answer the Bishop. 21b, 2343 f. Luther asks the Elector to help promote a second visitation in Meissen. 21b, 2376 f. Luther asks Chancellor Brück to press for a second visitation in Meissen. 21b, 2378.
Melanchthon. Luther says: The interpretations of Jerome and Origen are nothing but childish and inconsistent things when compared to Melanchthon's notes on the Epistle to the Romans. Luther truthfully attributes to Melanchthon that no one wrote better about St. Paul than Melanchthon in his notes on the Epistle to the Romans. 14, 174. No one will call Melanchthon's notes on the Epistle to the Romans an interpretation, but only a guide to reading the Scriptures and recognizing Christ 2c. 14, 175. 14, 175. Melanchthon's notes on the Epistle to the Colossians are a brief, yet clear and abundant summary of what Christian doctrine and life are. 14, 176. The disputations. Melanchthon's are evangelical chunks that must be kept so that they do not perish, for in their theses the main articles of the Gospel are summarized. 14, 343. In 1518, M. Philipp Melanchthon was called to Wittenberg by the Elector Frederick to teach the Greek sciences, so that Luther would have an assistant 2c. Luther says: "What the Lord has done through Melanchthon, not only in the sciences, but also in theology, is sufficiently attested by his works.
14, 442. Melanchthon's defense against Johann Eck, professor of theology, concerning the Leipzig disputation. 15, 1266. Luther has great expectations of Melanchthon, since he is equally familiar with the inanities of the scholastic theologians and the rock of Christ. 15, 2452. Melanchthon has the Loci theologici under press, a book worthy of Philip. 15, 2518. Luther very much wishes that Melanchthon also preached to the common man on feast days after lunch. 15, 2537. Melanchthon should be asked by the council and the people to read the Gospel to them privately in German, as he had begun in Latin. 15, 2537. Spalatin should arrange for Melanchthon to lecture the Gospel in German to the common people in some place, as in a lecture hall on feast days. 15, 2584. Prayers are said in Wittenberg for Melanchthon, who is seriously ill in Weimar. 1, 1702. Melanchthon is in body a youth, but in spirit an old man, whom Luther uses as a teacher in Greek. 8, 1621. Philipp Melanchthon often marvels at the slanderers who always ridicule all our works and writings and blaspheme us. 4, 1484: Prince Ludwig of the Palatinate asks Melanchthon, as a born and bred Palatine, for his objections to the Twelve Articles of the Fellowship.
16, 22 f. Melanchthon is afflicted with a strange sadness at Augsburg, especially because of the common cause. 16, 819. Luther tells Melanchthon at Augsburg that he should not torture himself too much with too much dejection, so that he does not wear himself out. 16, 751. Luther says: Melanchthon is troubled by his philosophy and nothing else, because the matter is in the hand of Christ, who says: "No one will snatch it out of my hand." 16, 821 Luther's correspondence with Melanchthon at Augsburg, when the latter almost wanted to lose heart. 16, 894 ff. That Melanchthon agonizes and worries so much is not the fault of theology, but of his philosophy, 16, 895. Hieronymus Baumgärtner's verdict on the behavior of Melanchthon, Brenz and Heller at the Diet of Augsburg. 16, 1482. Hieronymus Baumgärtner writes to Spengler that at the Diet of Augsburg no man had done more harm to the Gospel than Melanchthon. 16, 1524. Luther asks Wenceslaus Link to let go of his indignation against Melanchthon, as if he had given in too much. 16, 1526. Luther praises the scholarship of Philip Melanchthon. 15, 2410 f. D. Gereon Seiler in Strasbourg urgently advises that Melanchthon should not be sent after
1154Melanchthon . 1155
France ziehen lassen, 17, 2128 ff. Melanchthon writes: The matter of the doctrine of the Lord's Supper is such that it greatly offends pointed people, which I also consider the landgrave to be. 17, 1938. Melanchthon writes that he does not want to keep it with the Strasburgers all his life, and knows that Zwingli and his companions write wrongly about the sacrament. 17, 1938 Melanchthon's and Brenz's letter to the Landgrave of Hesse, in which they warn him against false teachers. 17, 1964: Instruction of the Elector of Saxony to Chancellor Brück, who was sent to Wittenberg, concerning Melanchthon's position on the question of the Lord's Supper. 17, 2170. D. Brück's report to the Elector on what Luther thinks of Melanchthon. 17, 2171. Luther has no sympathy for Melanchthon because, so often reminded that he does not want to burden himself with so many burdens, he does not want to hear anything about it, as if he were of iron 2c. 19, 1801 Luther's judgment on Melanchthon, Erasmus, Carlstadt and himself, along with Melanchthon's opinion of it. 22, 1567 Luther writes to Spalatin about Melanchthon's inaugural address upon assuming his office. 21a, 105 f. Luther asks for an increase in Melanchthon's salary. 21a, 145. Luther asks that Melanchthon be relieved of certain unnecessary lectures with which he is overburdened. 21a, 155 f. Luther says about Melanchthon: "This little Greek surpasses me also in theology. 21a, 215: Melanchthon's marriage is desirable; he must be kept in Wittenberg by a better salary. 21a, 270: That Melanchthon should take a wife and live longer, that is what Luther did for the sake of the growth of the Gospel 2c. 21a, 290. Melanchthon answers under the name Faventinus Didymus to Thomas Rhadinus, that is, the Emsian in disguise. 21a, 307. The danger of evil tongues forces to hurry with Melanchthon's marriage. 21a, 307. Luther's parents and sisters graced Melanchthon's wedding with their presence. 21a, 312. Luther wants Melanchthon to be removed from the danger of the plague; he must be preserved so that the word does not perish 2c. 21a, 363. Luther asks Melanchthon to write against Emser, which he as Baccalaureus of Theology is obliged to do. 21a, 365. Luther sends Melanchthon's annotations on the Gospel of John to Nicolaus Gerbel in Strasbourg, so that Gerbel will promote them for printing. 21a, 509 ff. Luther appeals to the Elector for Melanchthon to lecture on the Holy Scriptures. 21a, 601. Melanchthon stubbornly refuses to give theological lectures. 21a, 650. Luther asks the Churfür
Johann that he should inform Melanchthon, who refuses to accept the salary he has been paid, that he is not required to read the Scriptures every day. 21a, 838 f. All the saints living for themselves and all the bishops without a wife have not done anything that could be compared with One Year of Melanchthon, or even with the book on the loci communes. 21a, 1355. Spalatin writes from Augsburg to Luther: Melanchthon seems to want to give in too much to the adversaries, therefore Luther's quick answer is necessary. 21a, 1551 Landgrave Philip of Hesse complains against Luther that Melanchthon's pusillanimity has allowed the opponents too much, and asks for Luther's concern. 21a, 1559 f. Luther writes to Melanchthon that he has to hear many complaints about his Augsburg friends and tries to reject them, and that he is convinced that they do not forgive the Gospel. 21a, 1570 f. Melanchthon has been summoned by the King of France, but has not been able to get the Elector to let him go. 21b, 1988 f. In a harsh letter, the Elector has refused Melanchthon permission to go to France, which will cause him great anxiety. 21b, 1994. Luther sends to Melanchthon in Jena the theses for the upcoming Doctor disputations and invites to the festivity. 21b, 1995. Luther is glad that the court does not involve him in the negotiations with the King of France, and now wishes himself that Melanchthon does not go to France. 21b, 1996: The suspicion arises that the right envoys of the King of France were killed on the journey, and the present ones were equipped by the papists with letters to drag Melanchthon away. 21b, 1997. Luther sends to Leonhard Beier copies of the articles falsified and praised by the papists, which they attribute to Melanchthon, but wrongly. 21b, 2019 f. Luther answers the Elector's request that Melanchthon be present at the parley with the English embassy. 21b, 2031. Nicolaus von Amsdorf writes to Luther that in Wittenberg contradictory things are taught, as they say. The deviation of Melanchthon's doctrine troubles the people and him as well. 21b, 2104. The Elector asks Luther to go to Weimar because of Melanchthon's illness, and to bring Crucigern, who is to go with him to the Convention in Hagenau. 21b, 2477 Luther consoles Melanchthon in his grief over the annoyance of the Landgrave's double marriage. 21b, 2477 ff. Melanchthon has truly been dead at Weimar, and
1156Melchizedek man . 1157
God, the dear Father, hears our prayer 2c. 21b, 2485. 2487. Luther announces to John Lang his visit to Erfurt and that he will bring Melanchthon with him, who has recovered from his illness. 21b, 2487 Magister Philipps Melanchthon comes back to life from the grave, looks still sickly, but still lively, jokes and laughs with us again 2c. 21b, 2488. Luther speaks courage to the dejected Melanchthon, and hopes that he will soon be called away from Regensburg. 21b, 2617 f. Luther asks the Elector that Melanchthon be spared the journey to the colloquium at Regensburg, because D. Georg Major is celebrating sufficiently. Georg Major sufficiently fei. 21b, 3177.
Melchizedek. Melchizedek means a righteous king. 1, 899. Melchizedek means: a king of justice, a king of peace. 3, 256. Melchizedek's wine and bread are the words of the holy gospel, so that he feeds the strong Christians. 3, 252. From the fact that Melchizedek brought forth bread and wine, the papists dreamed that Christ offered bread and wine when he gave the sacrament to his disciples. 3, 252, That Melchizedek offered bread and wine is a great, strong lie. 19, 1208. Through Melchizedek is Christ signified. 3, 250. Melchizedek praises Abram when he came from the battle. 3, 246. The fact that Melchizedek blesses Abraham is nothing else than that he promises and promises him God's grace, help and protection. 5, 1021. Just as Melchizedek is not written as father and mother, not beginning nor end, so Christ is a priest who did not begin and shall not have an end 2c. 5, 1015. Shem and Melchizedek are one and the same person. 1, 869. 899.
Mellerstadt. Since D. Martin Mellerstadt and other wise people heard Luther in Wittenberg, Mellerstadt said before that Luther would change the usual way of teaching in the schools. 14, 462. Mellerstadt said: Latz die Doktores Doctores sein; one must not listen to what the holy church says, but what the Scripture says. 9, 1475.
Memmingen. Because Luther had learned that in Memmingen the Lord's Supper was abolished as an unnecessary or free ceremony, he warned them by letter, 21a, 1302 f.
Memmingen, Joh. Luther asks the Elector for the support of Johann Memmingen, a poor student. 21a, 1718.
Memphis. Memphis, the royal seat in Egypt, is not farther than forty or fifty miles from the Promised Land. 2, 1428.
Menander. From the famous Greek poet Menander, Paul cites the saying, "Evil talk corrupts good morals." 8, 1210.
Crowd. The foolish people boast for this reason alone that their cause is insurmountable, that the great multitude takes it under protection. 4, 587.
Menius. Des Justus Menius Zuschrift der ausführlichen Erklärung der Epistel an die Galater an Johann Friedrich, Churfürsten zu Sachsen. 9, 1 ff. Luther informs Justus Menius that his treatise Wider D. Conrad Kling will be printed. 21a, 931. Luther sends Justus Menius his "Erklärung wider Kling" printed in Wittenberg. 21a, 934. Luther thanks Justus Menius for the comfort he has received in his suffering. 21a, 1000 Luther promises Justus Menius that he will call him away from Erfurt at the first opportunity. 21a, 1158. Luther asks Justus Menius to send in the rest of his writing "Von dem Gebrauch der Geschichte -er heiligen Schrift", since the other is already in print. 21a, 1703.
Mensarius. Luther recommends Johann Mensarius for pastor in Hedersleben. 21a, 1014.
Man. Man is a creature of God, consisting of the body and a living soul, initially created in the image of God 2c. 19, 1464 f. Scripture divides man into three parts: Spirit, soul and body. 7, 1381. Man is a great marvel, and even if the whole world and the angels would put all their abilities together, they would not be able to make one little bit of man. 2, 1246. Man is a better creature than heaven and earth, with all that is therein. 1/141. I am a man. That is a higher title than being a prince. For God did not make the prince, but man; but that I am a man, that God made. 10, 985. Man was not created like other creatures, but according to the counsel of God. 3, 45. To reckon against lions and swine, man is a higher, better animal; this we command the philosophers and other scholars in the schools. 13, 2593. Man is a master of all animals. 3, 68. Man was created from the beginning in the image of God, full of wisdom, virtue and love 2c., without all evil lusts, so that he was full of God. 3, 47. If man had existed in innocence, there would have been no thorns nor thistles nor diseases nor some violence or harm of animals. 1, 94. God has
1158Human . 1159
God's desire and love to bring his work, man, back to lost perfection, and to restore it through his Son, Jesus Christ. 1, 83. 1, 83. If Adam had not fallen, God would have transferred man, when a certain number of the saints had been perfected, from the bodily life to a spiritual and eternal one. 1, 69. Man was created for a higher and more excellent life than this temporal and bodily life is, even if the nature had remained uncorrupted. 1, 69. Man has a rule, a way, a measure and a law; if one wanted to act in the same way with God, one would have missed God's mark. 3, 811. All men are like father! and mother and bring the same plague and disease of sin with them. 3, 78. Man has to keep on beating himself with sin as long as he lives. 3, 93. All men with their works and worship are of the devil. 3, 353. Before God all men are equal, only that there is a difference in the gifts. 3, 507. All men are conceived and born in sins. 3, 655. All men are enemies of God by nature, cannot stand Him, hate His law. 3, 1026. Man without the Holy Spirit is simply godless, even if he were adorned with all the virtues of all pagans. 1, 484. Men without the Holy Spirit are evil, even where they are best. 1, 586. Where a man is without faith, there is pure anger and hatred in him against God. 3, 1026. All men who are blessed in Christ were formerly under the curse. 3, 663. All that is man is called Adam; therefore one man shall not exalt himself above another. 3, 66. Man, if he alone has the commandments, reason, human wisdom, prudence, sense and wit and free will, is unskilled to stand before God. 3, 1006. The name man is no more valid before God than if someone were called a liar and faithless before the world; so even is he corrupted by Adam's fall. 7, 1439. The man who lies in sins should know that he has such a God who wants to help him. 3, 990 f. It is only a disgrace that from God and in Scripture man is called a man, because by this name he is declared to be a child of Adam, that is, a sinner. 4, 741. The philosophers describe man in such a way that he is a rational living being; but in theology this is not true. 5, 783. Man is of himself nothing, can also do nothing, and has in himself nothing but sin, death and eternal damnation. 1, 731. In theology, man is a pillar of salt because he does not recognize the great wrath of God and unreasonably throws himself into a thousand dangers. 5, 783.
If one holds worldly wisdom or reason itself against God's teachings, it becomes clear that we know almost nothing about man. 19, 1464. Godly wisdom describes man completely and perfectly out of the fullness of wisdom. 19, 1464. All people who are not Christians are blasphemers, murderers, thieves and scoundrels before God, even though they seem to be the most virtuous and holy people before the world. 13, 1524. According to Scripture, man is such a creature, which has turned away from God, is godless and evil, subject to the power of the devil, guilty of eternal death. 13, 2594. With God is all good, with man is death, devil and hellish fire; he is in sins and lives in the midst of death every moment; he is under God's wrath. 13, 2593. The Scriptures portray man as depraved and captive, and as despising and not recognizing his depravity and captivity. 18, 1775 Man, relying on his natural powers alone, subjects every creature he uses to vanity, seeking only what is his and what is of the flesh. 18, 5 Man, excluded from the grace of God, can by no means keep the commandments of God, but inevitably remains under sin. 18, 9: If man does as much as is in him, he sins, since he can neither will nor think of himself. 18, 11. Man lives in sins in this life and is either made more righteous day by day or he becomes more impure. 19, 1467. Man in this life is a matter for his future form, when the image of God will be renewed and completely made in us. 19, 1467. Whoever says that a man must be made righteous, claims that he is a sinner, unrighteous and guilty before God, but must be saved by grace. 19, 1466. Paul summarizes the description of man in Romans 3, 28 and says: man is justified by faith. 19, 1465 f. Those speak ungodly who say that it is up to man to choose good and evil, or life and death. 19, 1465. They speak ungodly who say that if a man does as much as is in him, he can earn the grace of God and eternal life. 19, 1465. Those who claim that man's nature remained unharmed after the fall speak ungodly, according to their reason. 19, 1465. The whole man, and every man, be he wise, righteous 2c., is and remains nevertheless guilty of sin and death, under the power of Satan. 19, 1465. Man can be free from the power of the devil,
1168Mmsch . 1161
The only way to be freed from sin and death and to be made a partaker of eternal life is through Jesus Christ, the Son of God. 19, 1465. After the fall of Adam, man is subject to the power of the devil, sin and death, which is insurmountable for his powers. 19, 1465. A spiritual man, that is, one who has the Word and faith, knows that he is pleasing to God even in the low degree that he is a servant or a maid 2c. 2, 468. Many devout people have great lack of food, but a good, sincere heart toward God, and trust that he wants to feed them. 3, 1061. With an empty bag, pious people have better courage and conscience than a prince, king or emperor with all their goods. 3, 1062. A wicked man who does not have God in his heart is always in trouble. 3, 1061. The more grace, the greater, more excellent gifts God gives to man, the less he humbles himself against God. 3, 1864. This is the nature of man: when God gives nothing, we become unwilling; but when he gives something, we become arrogant and abuse it for our own lusts. 2c. 6, 251. The character of man cannot be more aptly or briefly described than that it is bloodthirsty and false. 4, 412. Christ teaches that one should beware of men. If you please them, you will have false friends; if you offend them, you will have the bitterest enemies. 4, 411 f. The prophet resolves all men, Jews and Gentiles, into this misery, that they are blind, unwise, ignorant, godless, foolish, in short, that they walk in darkness. 6, 103. All men are ungodly, idolaters and desecrators of the divine honor, who in any tribulation fall from faith, hope and love. 4, 358. As soon as a man dies for the sake of God, he lives in God. 3, 116. The old man is called by the name flesh, not only because he is led by the carnal evil desire, but also because he is not born again of God through the Spirit. 18, 7. Where the old man is still alive and strong, there can be no faith nor spirit, and the man still remains drowned in sins, under God's wrath and in an evil conscience. 12, 765 f. The old man is the whole man, as he was born of Adam after his fall in paradise, blinded by the devil and corrupted in soul, that he does not have God before his eyes and trusts 2c. 12, 913. The old man is every unbelieving man, even though he has the name of a Christian, because he is an irreligious man, lacking the truth 2c. 12, 914. The old man does nothing but corrupt himself, that is, the longer he lives, the longer he becomes a man.
The old man must be weighed down by the burden of servitude so that he is kept in check. 6, 187. 6, 187. The old man judges from God's word according to reason. 3, 265. The old man, who is without faith and not of pure heart, and does not have Christ, must have the law and be driven with works forever. 9, 874. A new man is one who turns to God through repentance and now has a different heart and mind than before, believes differently and lives according to God's word and will. 12, 766. The new man has the spirit of truth, through which the heart is enlightened, which brings righteousness and holiness with it, that the man follows God's word 2c. 12, 915. The new man is created after God, as an image of God; this must be a different man than those who live in error and lusts, without God's knowledge and obedience. 12, 915 f. Right Christians are created by God through faith in Christ into a new man, who resembles God and is truly righteous and holy before Him. 12, 916 f. The new man who believes in the child who is born to us is the very freest Lord and subject to no law. 6, 181. Whoever wants to be a Christian should strive to be found in the new man, created according to God, in true righteousness and holiness. 12, 917. Where there is a new man, he speaks the truth and is hostile to falsehood, not only against the first tablet, but he does not deal deceitfully and falsely with anyone. 12, 918. The Holy Spirit plants you in Christ, so that you become a new man; he will give you a pure heart, a good conscience and a good faith.' 9, 878. Our carnal life does not have a good conscience; but the new man, who believes in the Son, is with the Son one Lord over all things. 6, 181. The new man has his humble portion, Christ with all his goods in his heart, through which he has everything he should have, and no longer needs a thing. 9, 873. The new man cannot be helped by works, he must have something higher, namely Christ; he is neither law nor work, but a gift and present 2c. 9, 873. The new man has freedom over death, sin, law and hell; he is not weighed down with the yoke of burden, not weighed down with the rod of the shoulder 2c. 6, 187. 6, 187. To the desperate wicked, to the people who are lost and damned, Christ is born. 13, 2594. God, creator of heaven and earth, became true, natural man;
1162Men's Commandments - Incarnation. 1163
The Son of the eternal Father became the Son of the temporal virgin. 13, 2587. God has honored us humans more and higher and has drawn near to us than to the angels, because God's Son did not become an angel, but a man. 13, 1480. Apart from the one person Christ Jesus, all men are born in sins and death, yes, live and die in sins. 10, 988. Christ is a pure man without all sin, therefore neither death nor devil has any claim on him. 10, 988. If God had not become man, he could not have suffered or died. 3, 749. David prophesies that the Lord, that is, God, shall become man and receive dominion, power and glory from the Father over all things. 5, 195. Because the man Christ, who was forsaken by God for a little while, shall be made Lord over God's work, over heaven, angels, sun, 2c., it follows that he is truly God. 5, 231. All the angels of God worship the man Christ, for he is one and indivisible person with the Godhead, and also true God. 5, 232. Although Christ is man and man-child, he is still Lord over all. He is not subject to the angels, but the angels are subject to Him. 5, 233. The fact that Moses teaches that one must expect eternal bliss through God secretly indicates that God must become man. 5, 789. The blessing that the Son of God condescended to become man, no eloquence can explain with words, no human intellect can achieve with thoughts. 6, 94. God therefore speaks through men, because we all cannot bear that God speaks in His majesty. 15, 2601. Luther's Disputation on Man. 19, 1462 ff.
Commandments of men. Commandments of men are to be kept voluntarily, in this life alone, because they do not belong in the second commandment, for the sanctification of the name of God. 3, 1672.
Law of man. The papists pretend that Christ, with the words: "He who hears you hears me", forces us to accept their human law. 19, 614.
Children of men. The term "children of men" indicates a peculiar contempt, because it makes a difference between the true and false church, between God's and man's children. 1, 703. Moses calls the children of men those who do not have God's word and are cursed and damned hypocrites. 1, 703. The Scripture often says "children of men" for "men", because Christ is also a man, but not a child of men. 4, 892 f. "Child of men" is a tremendously diminishing speech, as in the words of Pilate: "Behold, what a man!" 4,
Moses calls one part of the human race "children of men," the other part "children of God. 3, 125. The children of men have set all their date, defiance and comfort on the temporal. 3, 200.
Doctrines of men. We condemn the doctrines of men because they are contrary to the gospel and the Scriptures. 19, 620. This cannot be called the doctrine of men, which is presented by God through men. 17, 2194. Christ is called vain service, serving God according to the doctrines of men. 19, 600. All doctrines of men apart from God's word are so utterly vordammt that they are called the counsel of the wicked, the way of sinners and the seat of scoffers. 9, 1763. It is nothing to preach the doctrines of men to us Christians, but of such power should we be preached that overcomes the devil, sin and death. 9, 1026. The doctrine of men is such that it leads away from faith and the commandments. 3, 1671. Luther's booklet "Von Menschenlehre zu vermeiden" 2c. 19, 598 ff.
Man - Son. Since God gives the Son of man his glory and his kingdom, namely, submits everything he has made to him, he must be right, natural God with the Father and the Holy Spirit. 3, 1892.
Works of men. Works of men and statutes do nothing but lead people away from the right Christian works with their appearance. 1, 1163.
Humanity. He who denies Christ's humanity denies the whole of Christ; so also he who denies His divinity. 9, 1441. Christ was made Lord temporally, after humanity, through the revelation and transfiguration after His resurrection and ascension. 5, 232. The humanity of Christ has suffered well alone, but has not redeemed us alone, but also the divinity. 3, 749. That the fanciers say that Christ suffered after humanity is false. 9, 1401. Some imagine that the humanity of Christ is in one place, but the divinity in all places. 9, 1402. We do not worship the bad, mere humanity in Christ, but the divinity and humanity, that is, God and man at the same time. 3, 750.
human. Scripture assigns everything that is human to falsehood, vanity and ruin. 8, 1387.
Incarnation. If we were able to grasp and measure the great good deed of the incarnation of the Son of God, we would give up the ghost with great joy. 6, 94. The Holy Spirit put the mystery of the incarnation of the Son of God into short and simple words, which the patriarchs and prophets explained further afterwards. 1, 749. God has written over the article of the Incarnation.
1164Mercurinus - Mass. 1165
He strongly and firmly defended him against all heretics, popes and Turks and confirmed him with miraculous signs. 22, 272. In the Incarnation of the Son of God we should always study and learn, just as the prophets always studied in their Moses 2c. 22, 1661. The feast of the Annunciation, when the angel brought the message from God to Mary that she should conceive His Son, may be called the feast of the Incarnation of Christ. 22, 269.
Mercurinus. Melanchthon praises the imperial chancellor Mercurinus as an excellent and very moderate man. 16, 688. Jonas reports the sudden death of the supreme imperial chancellor Mercurinus. 21a, 1473 f.
Mercurius. The word flies, runs fast. This is also what the poets wanted to express with their winged messenger of the gods, Mercurius. 14, 2045. The pagans invent of their Mercurius, by which they want to indicate the divine speech, that he is winged at the feet. 4, 1064.
Merseburg. Luther's letter to Bishop Adolph of Merseburg, saying he would not believe his detractors. 15, 1388. The Bishop of Merseburg, Pabst's servant, burned Luther's writings. 21a, 333.-
Mesech. Mesech is Greater Armenia, as the Georgians and Caspians are. 1, 659.
Mesopotamia. Mesopotamia is a good pastureland and rich in livestock; it takes its name from the fact that it lies between two great waters, the Euphrates and Tigris, which also surround Babel. 1, 772.
Mass. Missa, the mass, comes from the Hebrew word Maosim, that is, gathered alms, donation or tax for the sake of the priests or poor people. 22, 1007. This is our and the right mass, that we do not let our parish priest speak the order of Christ for himself, as for his person, but speak it with him from the heart 2c. 19, 1280. The mass is not our word nor work, but God's word, by which alone he makes the sacrament when we say it; therefore it is the word and work of God. 19, 267. As we speak of it, the Mass is the Sacrament itself with the words of promise, namely the true Body and Blood of Christ in the bread and wine. 19, 267. The Mass is not something of our work or word, but of Christ alone, who gives both the word of promise and the sign of the bread and wine. 19, 332 f. We call in the Mass especially the words of Christ Himself, the promise, without which bread and wine will be neither sign nor sacrament nor Mass. 19, 333 f. The mass is called Eucha in Greek
ristia, that is, thanksgiving, that we praise and thank God for such a comforting, rich, blessed testament. 10, 1334. The word mass seems to have been taken from the apostles, and in Hebrew means as much as a service of interest or frond, with which one pays due obedience to one's lord. 9, 885 f. To hear mass is nothing other than to hear God's word and to serve God with it, and to render Him the highest and most pleasant service. 9, 886. One cannot thank God for all His good deeds better than can be done at mass, since one must celebrate the memory of Christ and give thanks to God. 5, 1070. The masses are instituted for the living and not for the dead, to enjoy the body and blood of Christ and to commemorate Christ's death. 10, 1665. All Christians are free to have mass when they want, be it evening, morning, noon, midnight. 19, 256. The mass is not our sacrifice and good work, but a gracious word 'and sign of God, so that he acts against us to give grace and life, which we should believe. 19, 274. The mass is not a work to be shared with another, but an object of faith to nourish and strengthen each one's own faith. 19, 47. Since the mass is a promise, one does not come to it by any works, by any powers, by any merits, but only by faith. 19, 33. If a mass is to be held worthily, nothing else is necessary than faith, which faithfully relies on the promise and believes Christ to be true in his words. 19, 35 f. The worthy preparation and proper use of the mass is nothing but the faith with which the mass, that is, the divine promise, is believed. 19, 38. Where God's promise is, each person stands for himself, his own faith is required; therefore, the mass cannot be assigned and shared with another. 19, 44 f. God has also added a memorial sign to the mass, which is the most excellent of all promises, His own body and blood in the bread and wine. 19, 39 f. The whole power of the Mass consists in the words of Christ: that the forgiveness of sins is given to all who believe, that His body is given for them 2c. 19, 39. To go to God's table and hear the Gospel is to say mass in truth alone; the papists say one mass over another, thinking they are doing a good work. 18, 1494. The ancients called the mass communionem, a common mass, because many come together, and not one person alone takes the sacrament.
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takes. 19, 1238. On Sunday alone, a few masses should be held, and those who thirst and hunger for food should come to them. 19, 1142. One calls the whole office a mass and says: Under the mass or in the mass one blesses bread and wine 2c. 20, 177. Luther says: I wanted the two words mass and sacrament to be understood as far from each other as devil and God, because the mass is nothing else than a fair 2c. 19, 1291 f. The papists have disgraced the mass with innumerable idolatries and abominations, have trampled underfoot the right Christian custom, have disturbed the faith 2c. 16, 966. 16, 966. At the Diet of Augsburg, the papists insisted that we should agree that the Mass was a sacrifice of praise, so that they might make do with the word sacrifice. 22, 1004. Luther would have gladly conceded to the papists that the mass is a sacrifice of praise, if they also wanted to allow that every communicant sacrifices. 22, 1004. Mass is what the priest alone does on the altar, where no common Christian or layman does anything. 19, 1292. Mass is when I offer the sacrament to God for my and others' sin, as a work done by men. 19, 1293. Mass is not the reception of the Sacrament as Christ instituted it, but the reception is called Communion. 19, 1292. Luther does not argue against the sacrament, but against the mass, in which no layman receives the sacrament. 19, 1292. The papists eradicated the memory of Christ's passion by making the mass a sacrifice and concealing the Gospel. 18, 1433. The papists make the mass a sacrifice and a good work, which they sell to the people and donate all interest on it. 11, 413. It is terrible that the pope makes the mass a sacrifice and an external work, and rejects the right core, which is that one should give thanks to God, call upon him, hope in him. 2c. 2, 921. The antichrist's priests impudently boast of their mass that they can offer God his dear Son, who is without all sin, in it. 12, 559. That one wants to sacrifice Christ in the mass is a blasphemy and an abomination, and the worst sin that can happen. 12, 1552. The priests all imagine that they offer Christ Himself as a full sacrifice to God the Father in the mass, and do a good work for those to whom they offer it. 19, 47. The error that the mass is a sacrifice must be steadfastly opposed by the words and example of Christ, that the mass is a promise of Christ or a testament. 19, 48. King Henry thus proves that the Mass is a sacrifice: whether the
If the mass is a promise, this does not prevent it from also being a sacrifice. 19, 268. Luther had proven from the words of Christ that the mass was a testament and promise, and therefore could not be called a work or sacrifice. King Henry passes by this reason. 19, 330. The abuse that the mass is a good work and a sacrifice has washed away countless other abuses as if with a flood. 19, 30. This is the most important thing of King Heinen, why the mass is a good work, that it gives money. 19, 266. Luther has forced and victoriously established against the claimant of the sacraments that the mass is not a work or sacrifice, but a word or sign of divine grace. 19, 346. That the mass is a work and sacrifice, Henry VIII proves thus: If the mass were not a good work, the laity would give the clergy nothing of temporal benefits for it. 19, 328 f. The mass of the papists, which they call a sacrifice, is idolatry and a shameful abuse of the sacrament, 19, 1078. The mass is an evil thing, and God is an enemy to it, in that it is done as if it were a sacrifice and meritorious value, therefore it must be stopped, but not by force. 20, 17 f. The papists have sold the work and sacrifice to all the world, and want to do enough for everyone with it, and arrange everything with masses. 19, 1321. The main part of the monastic service, the mass, because they keep it as a sacrifice and work many times, surpasses all impiety and abomination. 19, 1633. The mass is the main piece and reason of the papacy and all clergy, on which their monasteries, convents, churches, yes, their whole belly, body and life is built. 2c. 19, 274. The whole papacy with its monasteries, bishoprics 2c. is founded on the mass as on a rock; therefore, the whole papacy falls with the mass. 19, 346. The whole food of the priests and monks is based on the mass and its fair. 19, 30. Through the mass, communities, brotherhoods, intercessions, merits, annual festivals, memorial days and other such articles of commerce are established and ordered in the church. 19, 30. The bishoprics, cathedrals, monasteries, churches and the whole realm of the clergy is founded and established on the keeping of the mass, that is, on idolatry and shameful lies. 19, 1119. The mass is the greatest acquisition and foundation of the pope. 22, 1001. The rock of the papists is the mass, which gathers all the treasures of the world and gives them to the pope. 22, 998 f. Campegius said at Augsburg: he would rather be torn apart than give up the mass; for if the mass falls, the whole
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Reason of the pope together. 22, 1364. The end-Christ made the sacrament a mass, which carries benefit and dominion, and the pope with three crowns as a lord over heaven, earth and hell. 19, 1298 f. The mass has given almost the most to the pope, bishops, foundations and monasteries, and they are all based on the dear God, the mass. 19, 1298. The devil has corrupted a large part of the world by buying the mass. 22, 1000: Through the sacrifice of the mass ex opere operato, an ignorant priest, who does not understand Latin, makes atonement for sins on behalf of others. 22, 1003. If a priest was punished for not saying mass, it was his highest punishment, because saying mass was their one and only thing. 22, 1003. The first mass carried a lot of money, it was the right money net with sacrifices and gifts. There the young lord had to have the first dance with the mother, if she was still alive. 22, 1003. If one was only a priest and could say a mass for the dead, it could feed him; for it was a rich fair that carried much profit. 22, 1004. If one was ordained and could have only three masses, it was enough: 1. the requiem for the dead, 2. of the holy virgin, for all Sundays, 3. of the Trinity or of the holy cross. 22, 1004. Even reason can judge that it is a shameful practice and dishonest enjoyment to sell a mass for a penny or eight pennies. 22, 1005. It is an abominable idolatry that the whole Christ is destroyed and buried by the mass, because they want to make up for sin with it, just for the sake of the work. 22, 1005. The basis of the mass and of the whole papacy is nothing but acquisition and profit. 22, 1007. The papists have called the mass a justifying, sufficient and propitiatory sacrifice, which could be sold above all measures. 22, 921. Nowadays, if someone who is under papist authority does not buy masses 2c. for his deceased parents for a certain amount of money, he is immediately taken for a Lutheran. 14, 1039 f. Kings and princes who are still opposed to the Word hear mass every day; on the other hand, they often do not hear a sermon in a whole year. 13, 2391. There have been the greatest fools with masses and vigils and the brotherhoods, because the wise virgins have only for themselves oil 2c. 11, 1523. The abominable abuse of the mass, so that the Lord's sacrifice is blasphemed and desecrated, is the only thing worth separating ourselves from the Pope's church. 1, 904. With the mass, one does not serve the one right God,
Some deny the mass and make vain bread and wine out of it; some sell it and handle it; some make a work out of it, so that they frighten the consciences. 5, 1082. The papists have made such an idol out of the mass, which they have served for gold and silver, and has become a veritable money pit 2c. 5, 1017. The masses are endowed as a good work, but in the service of the devil. 3, 620. Through the masses and other idolatries, Christ is insulted with horrible blasphemies even by those who want to be the holiest. 6, 120. It is ungodly works to say mass, to make vows, to make pilgrimages, because they are without the word. 6, 822. There has never been a more harmful abuse or abomination on earth than the mass. 8, 8. We have learned from Luther and learn daily from his writings that the papal mass is the worst abomination and idolatry in the sight of God, invented by men. 2c. 14, 479. In the papacy we have not known otherwise, because the mass is the best, highest and most glorious service, so that God is served, honored, praised and thanked. 14, 479. The way to say mass for another, especially for a deceased person, for a certain time was invented several hundred years ago. 15, 1962 f. All masses are instituted as a good work, so that we may do enough for our and others' sins. 15, 1954. Luther is also a doctor in the theology of the papists, yet he would not know how to maintain with good reason that Christ's Body and Blood are present in their mass. 19, 1294. The papists do not follow Judas' example, which they nevertheless praise, but crucify Christ for this purpose, making the mass the sacrifice instead of the abolished sacrifice of Judah. 18, 881. Through the abomination of the mass, the Lord's supper has been turned into an abominable abuse, as if it were to be enjoyed by the dead and not by the living. 13, 530. The pope increases the mass into a good work, so that it may be sufficient for sins, and also come to the aid of the living and the dead in all distress and affliction. 18, 1560. With his fictitious blathering about the mass, the pope usurps the goods, power and honor of all the world 2c. 18, 1560. Nowadays, every effort is made to prevent laymen from hearing the words of Christ at mass, as if they were far too sacred for the common man. 19, 36 f. By keeping the words of the Consecration in the Mass secret, the devil works to leave nothing of the Mass in the church, and yet in the meantime sees to it that all win-
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The pope has abolished the proper custom of the mass and made it a commodity. 19, 37. The pope has abolished the proper custom of the mass and has made it a bad commodity, which, if one buys it, can be of use to another. 9, 185. The pope has made a plaster out of the mass, which one should put over all kinds of misfortune and illness. 13, 301. Since faith justifies, it is impossible for the living or the dead to be justified by the work of the mass. 16, 997. The mischievous spirits, when they appear, have only desired the mass, and have posed as if they would be helped by such a mass. 18, 1524. We reject the masses because the adversaries attach to them the ungodly delusion that it is enough if only the work is done 2c. 5, 604. All the masses in one heap are of no use without the word of God; although all this is now woefully inverted. 5, 684. If, under the papacy, someone had lived his life in all excess, and then made a will or founded masses, God should accept him for that reason. 3, 1830. That one holds mass for the dead is heresy and blasphemy, and the viper breed of lions lies that it is instituted by Christ. 19, 1811. From the fact that the mass is mostly said for the dead, the Mass monks have become rich and have taken all the goods of the whole world to themselves. 19, 1134. The papists fight so fiercely for their mass only because of their avarice, belly, dominion and violence. 19, 1296. Because the fair has carried money, goods, honor and power, such great goods have been gained from such a fair that they have brought the world's kingdom under themselves. 19, 1296. If the fair carried and gave as little temporal honor, wealth and power as the dear gospel and truth gives, one would find few serious fair keepers. 19, 1295 f. All Christians, when they hear the word mass, should be frightened as if by an abomination of the devil; when they hear the word sacrament or communion, they should leap for joy. 19, 1292. The endowments, which urge people to a certain number of masses weekly, or that the mass may be held as a sacrifice and good work for another soul, should be abolished. 15, 1962. The Commission for the Investigation of the Augustinians' Cause asks the Elector Frederick to soon abolish the abuse of the masses in his lands. 15, 1956. In a convention held in Wittenberg at the beginning of 1522, the Augustinians decided to abolish the mass. 15, 1948 Luther wrote the booklet "On the Abuse of the Mass" at Wartburg Castle to strengthen his brothers in the abolition of the Mass. 15,
1950 Luther confirms the abbottom of the mass in his writing "On the Abuse of the Mass. 15, 2549. Melanchthon's concern is that masses, where there are no communicants, should not be re-established in any way. 16, 1002. With the word God takes the heart; if you have taken the heart, you have already won the man, and the Mass muh fall from it. 20, 19. The papists dream that the work of the mass or the supper is valid in itself, faith may be present or not. 16, 999. the papists want to be safe and blissful for the sake of the heard mass of the day. 12, 1358. Both canons, the minor and the major, make the mass such a work that it makes us pious and is also sacrificed for others 2c. 16, 1411. In Italy, the greatest sins and murders occur after they have heard mass, for they hold that whoever has heard mass in one day is without danger and cannot sin. 22, 1005 f. Luther says: Whoever would have wanted to take the mass from me twenty years ago should have come together with me, for I revered it with all my heart. 22, 1006 f. The mass is a twofold impiety and abomination: first, it is a theological blasphemy; second, it is a political sin, namely, fraud and theft. 22, 1005. As Luther was about to say mass as a young monk at Erfurt, the sexton began to sing to the lute: Kyrie eleison and the Patrem. 22, 1002 f. The regalia, ornaments and clothing that are needed at mass, with other ceremonies, are partly taken from Moses, partly from the pagans. 22, 1002: How it is said that in Milan the mass is celebrated in the manner of Ambrose. 22, 1002. If, for example, lords and mighty men did not hear the mass early, they had to say a dry mass, all the prayers, the epistle 2c., the canon, the consecrated host from the ciborium and the chalice. 22, 1001. The mass priests in Italy are exceedingly finished in their craft, seek only gratification and the dear penny, consider the mass neither a sacrifice nor a sacrament. 22,1000 Luther heard the Curtisans in Rome laughing and boasting about how some of them were holding mass and saying: You are bread and shall remain bread 2c. 19, 1238 f. Luther promises Nic. Hausmann that he would soon have something printed about the way to hold Christian mass. Hausmann is to abolish the private masses. 21a, 572. Luther sends Hausmann the "Way to Hold Christian Mass," asks for help for some monks who have left, and reports that the second part of the Old Testament is full.
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det. 21a, 576 f. If a sow is sick, or has lost a penny, or some other small misfortune befalls one, all this can be averted by the mass with money. 21", 905. The state of the clergy in general is in the abuse that, where there would not be money, no one respects the mass, or anyone is directed to help with it. 21a, 905. The lamentation of the peasants' revolt has been raised on the clergy and for the sake of the clergy, as they protect and suffer the abomination of the mass, and the punishment has gone out on the mob. 21a, 906. Because the consciences of Christians are built upon it, as if they should be saved by sacrificing Christ in the mass, the faith that Christ sacrificed Himself once for us is thereby destroyed. 21a, 907. Luther's Sermon on the New Testament, that is, on the Holy Mass. 19, 1036 ff. Luther's writing on the abuse of the Mass; to the Augustinians at Wittenberg. 19, 1068 ff.
Fairs, the Frankfurt. Through any of the Frankfurt fairs, as it is said, about thirty times a hundred thousand guilders are led from Germany. 2, 1810.
measure. By measuring (that is, wanting to investigate) God, one deprives oneself of life, limb and our Lord God. 3, 813.
Messiah. David heartily praises and thanks God that he is the man to whom God has promised the Messiah of the God of Jacob, who will come from his blood and tribe. 3, 1886. David is glad that he firmly believes the promise of the Messiah and stands secure and immovable from it. 3, 1886. David knows, through his firm, certain faith in the promise of God of his Messiah, where he or his soul will remain. 3, 1886. David has it certain in the promise, and also firmly believes it, that Messiah, whom God promised to the patriarch Jacob, will come from his blood. 3, 1887. The promise of Messiah, which happened to Jacob, is renewed and made clearer in David, that Messiah should come from David's house in the tribe of Judah. 3, 1887. David did not keep the promise of Messiah to himself or only to himself, but made many beautiful, lovely psalms of the promised Messiah. 3, 1888 The Holy Spirit promised the Messiah beforehand through the mouth and tongue of the prophets, and then created faith in him in the hearts of men. 3, 1892. Messiah or Christ means in German an anointed one, because Chrisma means ointment. 7, 1312. In German we call Messiam an anointed one, because the kings were anointed with balsam and precious water on their heads. 7, 1748. The
Messiah is Lord and remains Lord as far as the world is, because the Father has given him dominion over everything; the Turk, the Pope, the Jews, the world and the devil will not escape his power. 3, 1893. The son of David, who is to build a house for the Lord, is not Solomon, but the Messiah. 3, 1896. Messiah, David's natural son, must be right, true God and not a foreign god. 3, 1898. If David's son, Messiah, is master and householder of the house of God, then he is also certainly master and householder of heaven and earth. 3, 1898. Messiah, David's son, is a lord and king in God's own kingdom, or equal to God. 3, 1899 David confesses that his son, Messiah, shall be a righteous man, and yet on high, where God alone reigns, he shall be God the LORD. 3, 1902. We Christians know that Messiah is God's only, eternal Son, whom He sent into the world to take our sin upon Himself, to die for us and to overcome death for us. 3, 1963. All who are righteous and godly are made righteous and godly through Messiah and Israel, Jesus Christ. 3, 1967. This is the reign of Messiah, to make men righteous, and to restore them to godliness, innocence and obedience, from which we have fallen through the serpent's wiles. 3, 1967. The Messiah shall be of the tribe of Judah, of royal blood. 3, 630. Not only Judaism but also the Gentiles will fall to the Messiah. 3, 630. The Messiah's sword, armor, strength and power is the word of God. 3, 631. Whoever does not accept the rule of the Messiah with grace will find it with wrath forever. 3, 1893. If the Messiah is to be an eternal king, it follows that he is not to be mortal or subject to death, as the Jews dream 2c. 6, 104. We must give thanks to God that we know that the Messiah is the true Son of God, yes, the true God and became man for our sake. 6, 105. Since the prophet Isaiah foretold that Christ would die as a deceiver and a rebel, this is a certain proof that Christ is the true Messiah. 6, 632. Messiah suffered severely all the evils of guilt and punishments, which he could not endure for his person and for the sake of his person, but for our sake. 6, 666 f. The Jews did not want such a Messiah who would deliver them from the eternal curse, from the devil's power, sin and death, but who would make them rich and great lords in time. 7, 1621. The time that the prophets had determined about the future of the Messiah was fulfilled, the miracles that the Messiah was to perform were in progress;
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yet all this did not move the Jews. 7, 1621. The Jews thought that the Messiah would be the Lord of the world, but he would be the Savior of the world. 7, 1747. The Messiah's kingdom and rule shall be: preach, and in this testimony is all wisdom, life and truth. 7, 2074. The Messiah's kingdom shall be called a testimony, that is, he shall preach, and preach such sermons as no man hath heard nor seen before. 7, 2075. The promised Messiah has long since come and fulfilled his ministry, and blessed is he who believes in him and will live forever. 7, 2186. Luther answers the question: whether Messiah has come. 20, 1829 ff. Messiah had to come fifteen hundred years ago, when the throne of David, the principality of Judah, the priesthood of Israel, the temple and Jerusalem were still standing. 2c. 20, 1836. Since the throne of David now lies destroyed at fifteen hundred years, which yet, as God speaks, shall not be destroyed nor fall, it is irrefutable that Messiah must have come fifteen hundred years ago. 20, 1841. For the sake of the future Messiah, God was to do everything; for this reason Abraham was called, circumcision was given, and the people of Israel were highly exalted. 20, 1887 f. In Herod's time, Judah no longer had dominion nor sapphra; it was time for Messiah to come and take his kingdom on the throne of David 2c. 20, 1906. We have this brightly and powerfully from the saying Gen. 49, 8. ff. that Messiah must have come around the time of Herodis,' or must say that God did not keep his promise. 20, 1908. God gives the Messiah freely, and says: Messiah shall come about the time when the scepter shall be gone from Judah; this promise stands only on divine truth 2c. 20, 1910. God says out loud: Messiah shall come before the scepter of Judah is even gone, which has now been gone almost fifteen hundred years. 20, 1908. Messiah is not, as the devil mocks through the Jews, a beggar in Rome, but a reigning Messiah, otherwise God's word and promise would become a lie. 20, 1916. To Messiah all prophets give an eternal kingdom that shall not cease. 20, 1930: In Herod's time, not a few Jews, but the whole Jewish community stood on the fact that Messiah should have come or existed at that time. 20, 1954. Since the Jews lacked this thought, that they should become great princes over all the Gentiles, as the kingdom was promised to them, and they could not come to it through the poor beggar, they despised the Messiah. 20, 1955. The whole Jewry had the mind that the time of the Messiah should be there, when the
seventy weeks have passed, the temple of Haggai has been destroyed, the scepter has been taken away from Judah. Luther says: "If God would not give me another Messiah, as the Jews desire and hope, I would much, much rather be a sow than a man. 20, 2015 The Jews do not desire more from their Messiah than that he should be a Kochab and worldly king, who kills us Christians, divides the world among the Jews 2c. 20, 2015. What is the difference between the Christians and the Jews Messiah, and what both people seek in their Messiah. 20, 2015 ff. The Messiah of the Jews could not help me, a poor man, against the great, horrible harm of sin, and could not make my life the tenth part as good as a sow has it. 20, 2016. With the Jews Messiah, the terrible burden and plague of all men, death, would remain on me, from which I would not be safe, all the time I would have to fear it, tremble before God's wrath 2c. 20, 2015 f. We Christians have such a Messiah, who can heal our harm, that we must not fear death, are secure of life always and forever 2c. 20, 2017. The damage that the devil did to us in paradise is abundantly atoned for and repaid through our Messiah. 20, 2017. The Jews, who did not want to have our Messiah, have languished and become corrupt in the fear of their hearts, worrying, trembling, anger, impatience, malice, blasphemy and cursing since time immemorial. 20, 2017: The Jews and the Turks must have a Messiah from the land of the sleeping monkeys, who will fill their bellies and die with them like a cow or a dog. 20, 2018. at the time of Herod, when the scepter was taken away from Judah, Shiloh or Messiah was there in a flash, started his regiment of peace without sword, and all nations fell to him 2c. 20, 2020 f. We do not look for a bloodthirsty Kochab in JEsu, but the true Messiah, who can give life and blessedness; that is a son of David 2c. 20, 2025. The Messiah was to bring eternal righteousness, seal up iniquity, control transgression, make atonement for sin, fulfill the prophets and visions. 20, 2026. JEsus is the Messiah who brought righteousness through His will and obedience; such is the purpose of the book of Moses and all the prophets. 20, 2027. If the Messiah is to reign without a sword, he must be another king, like David and all other kings, still teaching from their worldly law 2c. 20, 2071. JEsus is the only Messiah, who was promised in the old covenant, but has come and appeared to us, so that no one else is to be hoped for, nor can come. 20, 2075. According to Match.
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1, 1. Jesus is Christ or Messiah David's and Abraham's son; therefore his mother must be David's and Abraham's daughter, because she is a virgin 2c. 20, 2077. the Messiah was not to be conceived and born in sins, like other Adam's children; therefore his mother would have to be a virgin. 2V, 2097.
Mass service. Because the princes are sure from the Gospel that the service of the Mass and the monasticism are blasphemies of God, they have been guilty of not suffering it. 19, 1724.
Mass vestments. Description of the papal vestments: humeral, alb, stole, maniple. 20, 390. 729. Our clergy (I think) have their vestments and clothing all from the Jews, as the ephod, stoles, tails; everything is in the Jewish way. 7, 1140.
Sacrifice of the Mass. The sacrifices of the Jews were ordered by God, but the sacrifices, monastic vows, pilgrimages, saintly service 2c. are man-made. 5, 1167. Whoever dares to prove the sacrifice from the fact that Melchizedek brings forth bread and wine, would also like to prove purgatory, St. Peter's papacy and indulgences from it. 1, 903.
Mass monkeys. The mass priests of the Italians and France were quite clumsy and unlearned, did not understand Latin and lived only from the continuation of the masses. 22, 1004. The mass priests of the Italians and France far surpass our German priests in ignorance. How many sacraments are there? Three; which ones? The Sprengwedel, the Rauchfatz and the Crucifix. 22, 1004. The mass priests are the most wicked, impure and godless people, who have sold their masses for money in an evil manner and have mocked God and man with their mere outward works. 7, 320. The mass priests considered it a mortal sin to say mass without a stole, without a chasuble, but in the meantime they lived in sin and shame. 4, 231. The custom of consecrating mass priests, that is, crucifiers of Christ, is the devil's disorder. 19, 1812. Hebr. 10, 18: "Where there is forgiveness of sins, there is no longer sacrifice for sin." This is spoken very sharply also against our Mass priests and work saints. 9, 1887.
Metaphora. The figure of speech metaphora. 2, 1261.
Metellus. In Gellius, Metellus very aptly said: Where we want to have citizens, we must also have women. 2, 352.
Methuselah. Methusalah died in the year when the flood came and will have given his grandson Noah the order to go into the ark. 1, 531. The words of Methuselah to Noah are attributed to God.
because the Spirit of God spoke them through Methuselah. 1, 532.
Metius. Luther asks Duke Albrecht of Prussia for M. Jakob Metius to continue his scholarship. 21b, 2845.
Metonymia. Example of the figure of speech metonymia. 2, 972; 8, 1385; 9, 1507.
Metzler. Luther consoles the wife Catharina Metzler, whose son had died as a student in Wittenberg. 21b, 2349 f.
Metzsch. Luther complains to the Elector about the lifestyle of Captain Metzsch and reports the insecurity of the city by tearing down a large part of the wall. 21a, 1662 ff.
Assassin. The assassin at Dresden praises his bloodhounds as peaceful, and scolds the Lutherans as seditious. 16, 1715. Luther's writing "against the assassin at Dresden" 2c. 16, 1701 ff.
Meyer, D. Ulrich von Hutten's complaint about D. Meyer in a letter to the Rath zu Frankfurt. 15, 1689.
Meyer, at Basel. Luther testifies to Jakob Meyer, mayor of Basel, his joy at the Swiss joining the Wittenberg Concord. 21b, 2153 f.
Meyer, at Mainz. Jakob Meyer, Chancellor at Mainz, complains in a letter to Cardinal Aeneas Sylvius about the tyranny of the Pope and his court. 18, 460.
Micah. The prophet Micah was at the time of Isaiah. The prophets who lived at that time preached about Christ in almost the same way, as if they had discussed it with each other. 14, 60 f. Micah was older than Isaiah, although they were contemporaries. 14, 1208. Micah is a special prophet in that he names the city of Bethlehem as certain where Christ would be born. 14, 62. Among all the prophets, Micah alone indicates the place where Christ was to be born. 14, 1302. Because Micah only prophesied in the kingdom of Judah, he only remembers the kings of Judah and not Israel. 14, 1178. Through the example of the prophet Micah, who prophesied against Jerusalem, the elders of the people saved Jeremiah from an unjust death. 14, 1178 f. The passage Jer. 26, 17-19 indicates that if it had not been for Hezekiah, Micah would have had to die because of his prophesies against the holy city of Jerusalem. 14, 984. Amos, Hosea and Micah deal with prophesying the end of the Jewish people and the beginning of a new kingdom. 14, 1258. That the prophet Micah promises victory over all the Gentiles can certainly not be understood from external power or
1178Michael - Miltitz. 1179
weapons, but spiritually through the preaching of the gospel 2c. 14, 1230.
Michael. The great prince Michael in the prophet Daniel is the Lord Christ himself, who fights against the devil on earth through his angels, that is, preachers, by means of the gospel. 6, 934. The devil is strong in reason, power and wisdom; but Michael with his angels becomes much too strong and powerful for him and pushes him out of heaven. 10, 1055. Michael stands twice in the Scriptures, in Daniel and in Revelation. 22, 1900.
Michel, St. Michel's sleep is when one sleeps until the last day. 13, 981. 2555.
Midas. The pagans also mocked the service of mammon and made a fable of the rich king in Phrygia, Midas, who wished that everything he touched would turn to gold. 13, 878. The pagans made a fable about a rich king in Phrygia, Midas, who was so stingy that he wished that everything he touched would turn to gold. 13, 2368. The poets write of the king Midas that everything he touched turned to gold. 2, 598.
Midian. Midian are neighbors of Saba and Ephah and border with them on the Red Sea. 12, 311.
hirelings. They are never true shepherds who preach in such a way that they gain honor, property and benefit from it; they are certainly hirelings, for they seek their own. 11, 790.
Milk. Our dear lady's milk was shown, and many people ran to see it, even though it was not Mary's, but some goat's milk. 12, 1148.
Milk penny. Milk penny was the name given to the florin that the priests had to give to the pope when their cooks had a child. 22, 915.
Milde, Joh. Luther recommends Johann Milde (Melde) to Gabriel Zwilling for a parish office. 21b, 2305.
Meekness. Mistrust of God is the cause of miserliness; faith is the cause of gentleness. 10, 1384.
Mildly. Mildly giving, that is, giving honestly, reaching in as if one wanted to spread it out. 5, 1129.
Miltenbergers. Luther announces to the Archbishop of Mainz that he will send a letter of consolation to the Miltenbergers and assumes that the persecution happened without his knowledge. 21a, 593 f. Luther's letter of consolation to the Miltenbergers. 5, 1272.
Miltitz. The University of Wittenberg writes to Carl von Miltitz that he wants to work with the pope so that Luther's cause
The Pope ordered him to be nuncio and to deliver the consecrated rose to the Elector. 15, 436. Carl von Miltitz writes to Spalatin that the pope has appointed him nuncio and ordered him to deliver the consecrated rose to the Elector. 15, 666. Papal instruction to Carl von Miltitz concerning the golden rose to be presented to the Elector. 15, 668. Breve of Pope Leo X to the Elector Frederick of Saxony, that he had ordered Carl of Miltitz to proceed against Luther according to his instruction. 15, 669 ff. Various papal brevia, to Pfeffinger, Spalatin, Donatus Groß, to the captain and council of the city of Wittenberg, in which it is requested that Carl von Miltitz be assisted against Luther. 15, 672 ff. On his journey, Miltitz experienced everywhere that people were more on Luther's side than on that of the Pope. 15, 680. Carl von Miltitz had seventy brevia from the pope to the princes and bishops with him, that they should send Luther captured to Rome to the pope. 15, 682. Carl von Miltitz had seventy apostolic letters; in order to bring Luther safely to Rome, Miltitz was to post a breve in each city. 14, 445. Of Miltitz's negotiations with Luther at Altenburg. 15, 690 ff. Luther reports to the Elector how he has united with Carl von Miltitz on two articles. 15, 698 Luther's instruction on several articles, which were imposed on him by his patrons. Published at the instigation of Carl von Miltitz. 15, 699 Luther's humble letter to Pope Leo X, which he had promised Miltitz he would leave out. 15, 705. At Miltitz's written request, Luther proposed three bishops to decide his case. 15, 708. On Miltitz's advice, Elector Frederick thought to apologize to the pope, but failed to do so, of which he had Miltitz informed. 15, 709 ff. Elector Frederick replies to Miltitz's letter at Augsburg that if others do not contact Luther, he too will stop writing. 15, 719 f. Luther apologizes to the Elector that he was forced to dispute with Eck in Leipzig in order to save the truth, although Miltitz had promised him to silence his opponents. 15, 720. After Miltitz's arrival in Coblenz at the Cardinal Cajetan's, Luther's matter was to be settled before the Elector Richard at Trier, also with the Cardinal's approval. 15, 722. Miltitz exhorted Luther to set out confidently and soon on his way to Coblenz in order to settle his case soon. 15, 724 f. Luther declines Miltitz's invitation to come to the Elector of Trier, mainly because he does not want his cause to be
1180-Miltitz - Mirisch. 1181
in the presence of Cajetan 2c. 15, 727 Cajetan's instruction to Miltitz that he should use all diligence with the Elector of Saxony that the new decree on indulgences (No. 234) be solemnly proclaimed everywhere. 15, 740. Miltitz denies that he let himself be heard to want to act with excommunication and censures against Doctor Martinus; he may have used such words "laughingly". 15, 748 f. In a letter to the Elector, Miltitz claims that Luther had agreed to travel with him to the Elector at Trier, but Luther accuses him of lying. 15, 753 ff. Miltitz informs the Elector that the Pope is unwilling to let the matter with Luther drag on for so long, and will perhaps appoint another nuncio 2c. 15, 760 ff. Miltitz asks Elector Frederick of Saxony for a pension of 100 florins for life. 15, 769 Miltitz reports to the Elector how he had made fun of the Bishop of Meissen when Luther's writing against the Official arrived at Stoipe that very evening. 15, 769 ff. The Elector lets Miltitz know that he cannot judge for what reasons his lands should be burdened with interdict 2c., because he has nothing to do with the matter 2c. 15, 766. Miltitz asks the Elector to prevent Luther from publishing the book "To the Christian Nobility of the German Nation", which would bring the Roman court into contempt. 15, 774. The Elector answers Miltitzen that the book "An den christlichen Adel" 2c. had already gone out, and he would have prevented it if Miltitzen's letter had arrived earlier. 15, 775 f. Miltitz disapproves of the publication of Eck's bull, and complains very much about how Eck has slandered him in Rome 2c. 15, 777. At the request of Miltitz and the General Chapter of the Augustinians at Eisleben, Luther sends a very humble letter to Pope Leo X after the meeting at Lichtenburg. 15, 783. Miltitz asks the Elector to write to the Pope, to present Luther's peacefulness and his opponents' hardness, so that the bull of excommunication will be limited or lifted. 15, 796. In his last letter to the Elector, Miltitz says: Luther's cause in Rome is better now than one would think, asks the Elector to write to the Pope, and reminds him of his pension. 15, 798 ff. From Nuremberg, Luthern is told that Carl von Miltitz has three papal breves that he should take Luthern prisoner and hand him over to the pope. 15, 2434. After Miltitz had explored the opinion about Luther everywhere, he changed his violent action into a quite deceptively feigned benevolence 2c. 15, 2441. Carl von Miltitz said
to Luther: I did not dare. I would not dare to bring you to Rome if I had twenty-five thousand Swiss. 22, 1992. Miltitz came with more than seventy apostolic letters, which were given to him to bring Luther alive or dead to murderous Rome. 15, 2441. 2443. Luther agreed with Miltitz that either the bishop of Salzburg or the bishop of Trier would be ordered to do the job. 15, 2441. Miltitz summons Luther to Coblenz to appear before Cardinal Cajetan without being authorized to do so by Rome or by the Archbishop of Trier. 15, 2446. Miltitz complained that he had scouted all the inns and had found hardly three or two among five people who were favorably disposed toward the Roman party. 15, 2443. The Elector was tempted by Miltitz with the golden rose, and the latter boasted in Dresden: "Doctor Martinus is in my hands." 15, 2450. Miltitz is a miserable man who has been made a fool of everywhere in Rome, and should be made a fool of here as well. 15, 2456. Pope Leo X cites Luthern to appear personally in Rome to recant there according to the promise given to Miltitz. 21a, 158 f. Luther no longer wants to write to the Roman pope, as Miltitz had requested, after Eck in Leipzig has prepared bulls and curses for him. 15, 2461. If the Mainzer from the beginning, yes, the pope, before he condemned Luther unheard, had taken Miltitz's advice, and had immediately quelled Tetzel's raging, the matter would not have become such a big hullabaloo. 14, 446. Miltitz pursues this with all zeal, that he leads Luther with him to Trier 2c. 21a, 216. narration about the action of Carl von Miltitz with Luther at Altenburg. 21b, 3246 f.
Minden. Luther supports the request of the council of Minden for advice in their plight from the Elector. 21b, 2062.
Minkwitz. Luther gives Hans von Minkwitz an expert opinion on the church order to be introduced in Sonnenwalde 2c. 21a, 709 ff. Luther writes to Amsdorf about the Minkwitz feud. 21a, 1175.
Minorites. The Minorites have the imperial rank in hypocritical praying, since they do all their praying and doing for the sake of favor with others and for the sake of the belly. 7, 24.
Mirisch. Melchior Mirisch has denied Christ so cleverly that no one dares to call this a denial of Christ. 21a, 393. Melchior Mirisch is the executioner of the emperor against the members of the order of St. Augustine. 21a, 422. Luther makes the Nic.
1182Mirjam - Moabite. 1183
Amsdorf proposals on how to fill Melchior Mirisch's position again. 21a, 1737.
Miriam. Miriam and Mary is the same name; Mary, the mother of the Lord Christ, is also called Miriam. 3, 927. The virgin Mary is called Miriam in Hebrew, which is "the bitter of the sea", not: the star of the sea, as some have interpreted it. 12, 1788.
Misdeeds. We should not let our committed misdeeds be forgotten, but remember them for our humiliation. 3, 1841 f.
Abuse. The right abuse of the name of God is that one defends false doctrine with the pretense that God wants it that way. 3, 1074. Letter of Erhard von der Mark, Bishop of Liège, to the Emperor and the Empire, Augsburg 1518, in which he describes the intolerable abuses of the Roman court and asks for redress. 15, 466.
Mistrust. The temptation of mistrust comes from the fact that we are weak and do not see our outward strength, power and strength, and fear that God will not be able to help us. 3, 1796. The words or thoughts that arouse distrust, pusillanimity and despair in us are not from God, but from the devil or from men. 4, 736.'
Co-workers. God directs His work through co-workers and through His means that is, sermons and lectures; these need not be neglected. 22, 1892.
Co-heir. If a Christian is thrown into prison and killed, he consoles himself with the fact that this prison and death is Christ's prison and death, because he is a co-heir. 12, 1381. Whoever wants to be Christ's brother and joint heir, let him think that he is also a fellow martyr and fellow sufferer, that he shares in his suffering. 12, 715. If you are right fellow heirs, it should be so for you that this is a part of your inheritance, that you also suffer with him. 12, 717.
compassionate. To be compassionate means that one takes care of the other and lets his neighbor's distress go to his heart when it is bad for him. 9, 1059. 1224.
Means. The rule remains: God does not want to act or work without means according to his mere omnipotence or power, but through his creatures. 1, 1250. God wants us to use the opportunity and means that are given us to avoid danger. 2, 748. In all our affairs and works we are to use the proper means at the promise, and after that we are to command God the outcome and the provision. 2, 348. God has never wanted to have his worship in the world without external means. 3, 1694.
spiritual speculations without the external means no one will attain his salvation, but on the word one should pay attention, take baptism 2c. 1, 1251. 1, 1251. It takes effort and work that people are moved to believe by means that God Himself ordains, such as preaching, absolution, sacraments. 7, 1587. It is true, as the papists say, that we should not go to God without means; but the means is Christ, as St. Paul says. 11, 2261.
Mean Things. Luthers Bedenken, Was man von Ceremonien insgemeinen, und insonderheit von Mitteldingen halten soll. 19, 1371.
Mediterranean Sea. The Mediterranean Sea is called by the writers because it is in the middle of the earth; on the left side it has Hispania, France, Welsh, Greece and Asia, on the right Africa and Egypt. 12, 306. The Scriptures have the custom, although there are many and various seas, to call only the Mediterranean Sea a sea, without a surname. 12, 306.
Means. It is wrong and nothing that some want means between us and the papacy, and say that one must moderate something for the sake of peace and unity 2c. 12, 481.
Middle states. The middle states between heaven and hell are only human poetry, namely: the outer castle of hell, in which the archfathers are said to have been, the purgatory and the place of the unbaptized children. 22, 1329.
Mediator. The Scriptures praise the Lord Christ for being our mediator, not the saints. 9, 967. 9, 967. Because our nature is too stupid and weak to talk to God, he has given us his Son as a mediator, in whom and through whom we are to deal with God. 11, 2212. Let no one think of coming before God and obtaining grace from Him without the Mediator, High Priest and Advocate Christ. 22, 283. By the little word that Christ is our "mediator", all saints' merits, works and righteousness are rejected and condemned before God. 2c. 22, 283. Man, brought to the fear of death by the law, sighs for a mediator and desires a more loving word, that is, the gospel of grace. 3, 1421.
Middle. Here is no means, the Father must either be merciful to us or angry, either God must be and dwell with us, or the devil. 8, 451.
Moab. Moab means: from the father. 3, 320.
Moabites. The Moabites and Ammonites have been glorious and blessed before other peoples without being forbidden to be admitted to public offices. 1, 1298 f.
1184Mocha -Milche. 1185
Mocha. Luther intercedes for a certain Mocha. 21a, 236. Luther intercedes for the miller Mocha at Segren. 21a, 844. Luther repeatedly intercedes for the miller Christoph Mocha at Segren. 21a, 849.
Mochin, the. Luther's intercession for the Mochin. 15, 2627.
Possible. One should not look at whether a thing is possible, but say: God has said it, therefore it will happen, if it were already impossible. 13, 239.
Mohr, Georg. Luther assigns the matter of the pastor in Borna, Georg Mohr, to the visitators. 21a, 1325 f. Luther writes to Georg Mohr that he will neither advise nor encourage his appointment to Zwickau. 21a, 1738 f. Luther reassures Georg Mohr about his deposition in Naumburg and sends him the interpretation of the prophet Hosea. 21b, 3145. Luther has written to the Elector for M. Georg Mohr, to obtain some alms. 21b, 3157.
Mohr, Hans. Luther's letter to Elector John concerning Hans Mohr, a soldier at Coburg, who had denied the presence of the body and blood of Christ in the Lord's Supper. 15, 2095. The one Amsdorf heard about in the Duchy of Würtemberg is not Schwenkfeld, but a frivolous man called Mohr, a common soldier 2c. 17, 1447. The Elector demands an expert opinion from Luther on what is to be done in the matter of Hans Mohr, who is said to be adherent to the Zwinglian doctrine. 21a, 1084.
Moloch. Moloch was an idol of brass and hollow inside, made in the image of a man, and filled with fire in the back until he was all aglow. 2, 1552. The Jews had the idol Moloch before Jerusalem, to whom they burned their children. 3, 348. What kind of idol Moloch was and what happened to his service. 22, 244.
Momus. What Momus had to criticize about the people. 5, 863.
Monks. Because a monk does not follow the word, he speculates that there is such a God up in heaven, who wants to make one who wears a cap blessed. 2c. 1, 17. A monk despises the wisdom of God in Jesus Christ, puts on a cap, girds himself with a rope 2c., and thinks that he wants to please God in this way and become blessed. 1, 197. The monks despised domestic works and chose others that had a better appearance. 1, 527. The life of the monks is entirely a temptation of God, for they cannot abstain, and yet remain without
Ehe. 1, 525. The individual and special works of the holy fathers should not be made an example, as the monks do to St. Benedict the fasting, St. Francis the dress 2c. 1, 568. If a monk can show that his office and profession make it possible for him to put on a cap and call on the Mother of God, 2c. let us also praise his life. 1, 569. As the apples of Sodom are exceedingly beautiful to look at, but inside they are full of ashes, filth and stink, so the hypocritical obedience of the monks is full of contempt for God and the true religion. 1, 759. The monks did not put their trust in the fact that they were Christians and baptized, but in the fact that one had accepted the Dominican order, the other the Franciscan order. 1, 760. The monks live under the delusion that the heart and the whole man is changed by the external change of the way of life. 1, 760. The monks leave their own in such a way that, since they had hardly any black bread to eat with their parents, they know well that they will find everything in the monasteries. 1, 761. The monks had to keep silent about tables. 1, 1159. The monks keep their silence for holiness and worship. 1, 1160. A monk evades the obedience of the authorities, even of his parents, does not raise children, does not work, does no good to anyone 2c., and yet is blown out. 1, 1163. A monk leads a strict life, but can never truthfully say that he serves God with it, as those can boast who serve the household regiment, the police or the church. 1, 1181. The monks kill themselves when they see that a brother sitting with them is given better bread or better fish. 1, 1414. The self-denial of the monks is: Leave a poor kitchen and go to one that is abundantly supplied; flee toil and labor that occurs in the house and world regiment 2c. 1, 1417. The killing of monks and nuns, of which they boast much, is all lies and vain folly. 1, 1423. While the monks flee the unpleasantness and toil in the household regiment and worldly offices, they fall into the most horrible sins and shame. 1, 1477 f. The monks work nothing, like the loose and lazy wasps and caterpillars, but live from other people's work, which they revile and call a bad layman's and peasant's work. 1, 1479. An obedient maid, a laboring servant, a child-bearing woman are much more glorious than a praying monk, because the latter only looks at his appearance, but the latter at her profession and the order of God. 1, 1310. The monks describe a priest in this way, that he is a man, who has a long
1186Monks . 1187
I wear a skirt, have a shaved head and read or pray the seven times. 1, 1521. What holiness or worship can there be, if I fall away from baptism, from the faith and obedience of God, which all the monks have done. 1, 1597. The monks condemn the pomp of the wedding and also the wedding itself. 1, 1693. The monks abstain from the joy granted by God in the severest way, as if they were doing God a special service 2c. 1, 1715. The monks lead a good, peaceful life, full of pleasure, they have their exquisite houses, and are under the protection of the pope and are lords over the whole world. 2, 129. The life of the monks is only an outward hypocrisy, which despises the virtues as if they were mere counsels. 2, 130. God has promised to be our father and wants us to hope in him and expect help from him. No monk does this, as long as he is a true monk. 2, 130 f. The monks taught before this time that one should despise temporal goods, vineyards and fields, and yet they ate and drank the very best and most delicious things. 2, 297. The monks vow to God chastity, poverty 2c., in order to earn forgiveness of sins and to become blessed. Such vows go directly against the article of justification and are ungodly. 2, 447. Many monks who could not bear the same burden of the order have been killed by it. 2, 511. The monks have made many words in their prayer, but have not thought of the promise or of the need that should drive us to prayer. 2, 756. The monks have taught: He who has desire and love to deal with men will not be able to have communion with the holy angels. 2, 943. The monks have made a peculiar and evangelical holiness out of Luk 14, 26. if they would hate and despise their parents. 2, 943. The monks said: We are the clergy, we pray for the others; you citizens, peasants, princes, nobility and all worldly people cannot serve God. Therefore give us gold, silver, your castles 2c. 2, 1074. The monks live in the highest and most tender idleness, namely they enjoy other people's work and gather the goods of the whole world in heaps. 2, 1199. The monks are not only desperate for the sake of sin, but also for the sake of housekeeping and the worldly regiment, that they do not want to bother with it. 2, 1408. The monks are nothing but a useless burden of the earth, who devour the houses of widows and the goods and chattels of poor orphans; this is not a godly but a devilish life. 2,
The monks took money, grain and wine for their good works, as there are still many letters and seals from such buying and selling of the monks and priests. 2, 2004. No one feared death, the judgment of God and hell more than the monks; Luther also confesses this about himself. 2, 2004. In the first panel, the monks are idolaters and blasphemers, and serve the devil under the name of God. In the other panel, they leave the works that God has commanded 2c. 2, 1607. The nonsensical people of the monks have taught that one should leave parents, wife and world and go to a monastery. 2, 1606. Narrative of two monks to whom their mother came to see them. They told her to leave them. 2, 1608 The monks claim that they are much hotter and have greater zeal for worship than other, common people; therefore they go to the monasteries. 2c. 2, 1610. All monks and priests tempt God, yes, defile him with their vowed chastity. 3, 155. The monks have said: We are spiritual; the other bunch is the world. 3, 280. The monks do not want to live in the world. 3, 314. Monks and nuns are not worthy to wash the feet of a Christian. 3, 451. The monks, who want to serve God with their works, lack the right God. 3, 730. The monks have honored St. Bernard, Benedictus and Franciscus, but served the devil under the name of the saints. 3, 920. The monks' idolatry first began in the desert. 3, 988. The monks teach only repentance and sorrow for sin, but not the knowledge of Christ. 3, 991. The monks know nothing of the knowledge of Christ, but teach impossible things. 3, 991. The status of all monks and nuns is against the fourth commandment. 3, 1100. The various monks are prophets who are deceived by their dreams and speak: Let us serve other gods! 3, 1478 f. Monks and nuns fall away from God's grace and mercy, which should justify them; but they do not need it, their state, cap and idolatry can do it good. 3, 1727. Monks and nuns depart from God, do not fear him, do not need his graces and gifts, as the forgiveness of sins, but want to be blessed by their order, caps and plate work. 3, 1727. It is more desirable and safer to become an oxherd or craftsman than to become a monk or priest. 4, 965. The monks believe that they please God by their vows and their monastic customs. 4, 1787. The monks know no
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other affliction than that which they bring upon themselves, the rut of unchastity; but they know not the ecclesiastical and those of the world regiment. 4, 1839. The monks pursue the doctrine of the forgiveness of sins with sword and fire. 4, 2050 f. The life of the monks is in truth devilish, because they flee the household and the world regiment. 4, 1919. The monks have misled both those who presided over the household and those who presided over the world regiment, that they held their offices unwillingly. 4, 1919 f. The monks act wisely in that they want to live only for themselves, to get their life from other people's goods, to enjoy military service, peace, good days 2c., and thereby to be holy. 4, 1919. The monks withdrew those who complained about their troubles in housekeeping and government from their exceedingly good positions and persuaded them to the monastic life. 4, 1920. Through the activities of the monks, it has come to such a point that the dead have been dressed in monks' robes and buried in them. 4, 1920. The monks did not judge that one should not abandon the worldly estates, but bear their hardships for God's sake and command everything to God. 4, 1920 The monks have chosen, some Franciscus, others Dominicus, others Benedictus, others still other protectors, to come to life by their rule. 4, 2003. The monks thought that God would hear them and be merciful to them if they were dressed in a habit, abstained from meat, lived without marriage, 2c. but left the right way, Christ. 4, 2003. The monks used to comfort those who were executed to the death penalty by exhorting them to suffer death patiently, for in this way they would attain eternal life. 4, 2042. Because a monk, especially a barefoot one, has a rule and a law by which he lives, he is without right fear of God and walks in the highest security. 4, 2050. The presumption of their own righteousness and holiness remains with the monks until the danger of death masters it. 4, 2074. Although the monks hated each other with irreconcilable hatred, they now agree that they unanimously oppose the gospel. 5, 95. A monk confesses with his mouth that Christ is the Son of God, but imputes to him that he will give him eternal life for the sake of his cap and his special life. 5, 132. A monk thinks that he will be reborn and become a new man through his clothing and his changed way of life, but this only refers to the outward behavior.
The meaning remains the same. 5, 179. A monk who tortures his body day and night accomplishes nothing but being thrown into the fire of hell. 5, 185. A monk who has kept his rule with special zeal for many years still lacks the certainty of God's mercy. 5, 578. The monks change their clothes, their way of life, their occupations, but their heart remains the same. 5, 584. Kings and princes had to suffer that a rude monk or priest could also felt them out of the pulpit, according to all their courage. 5, 696. Kings and princes were not allowed to touch a hair on the head of a monk or priest, as low as the same breadworm was. 5, 696. Monks and priests, who have the fame and name that they carry heaven with their worship, are as useful in the world as rust on iron. 5, 712 The monks persuaded the people to put on the cap at the deathbed and to be buried in it, but they took a lot of money for it. 5, 1032. The monks taught that whoever wanted to be saved would have to pay money for their mass and monkhood. 5, 1032. The monks said that whoever entered a monastery offered both body and soul to God and, when he put on the cap, would be as pure as if he came out of baptism. 5, 1032. Where once one could give a hundred thousand florins to monks and priests, yes, to the devil himself, now one can hardly give a florin. 5, 1120. The monks elevate their own work and nature so high that they not only want to be Christians and become blessed, but also to be higher and better than the common Christians. 5, 1152. It is an unspeakable abomination that the monks sell and share their work and merit with other Christians and want to help them to heaven with it. 5, 1152. Since the monks are under the obligation to help other Christians to salvation through their status, they say with this: We are better than baptism, Christ and God. 5, 1152. The monks say in effect: The status of Christians is much lower than ours; through baptism no one can rise as high as through our caps and plates. 5, 1152. No one can deny that the monks have exalted their rank above the common Christian rank; there are letters and books 2c. to convince them. 5, 1152 f. How monks, nuns and priests think about the rejected cornerstone chosen by God. 5, 1243. The theology of the monks and hermits flowed from the false mind of "Ecclesiastes Solomon". 5, 1374. The monks taught that God could not be served in the world, as if it were the world.
1190monks . 1191
Solomon calls the marriage state, the magisterial office and the office or service of the word "vain". 5, 1374 f. Whereas Solomon teaches that men or their proposals are vain, the monks reverse everything and call things vain. 5, 1375. The monks have produced nothing but abominable things from the very beautiful and exceedingly useful "Ecclesiastes of Solomon. 5, 1375. The monks extol with high words their obedience, poverty and chastity, but there is nothing but vain deceit and no faith nor love to be found in it. 9, 1386. Monks and sophists do not know what it means to flee the world, indeed, they do not know what the world is. 5, 1404 A certain monk said: it is nothing that he should torment himself with studies, since he receives just as fat meals as a doctor. 5, 1445. A monk tempts God when he goes to the monastery to serve God there, while he has no word of God for it. 6, 71. The monks, the excellent despisers of the world, abstain from things in such a way that they do not lack anything anywhere. 5, 1407. Solomon rejects all rules and all false spirituality of the monks, by which they subject things, which are not theirs, to themselves and their advice. 5, 1406. A monk does not serve the true God, because he does not serve God with the service with which he wants to be worshipped. 6, 224. A monk who observes his religious rule from the holiest is an idolater, for God has nowhere commanded that one should serve him in such garments, with such plates 2c. 6, 224 f. The monks certainly go along in this opinion: If I keep my rule, it is impossible for me to get lost. 6, 347 f. A monk thinks that God looks at his habit and his vows, but does not look at the crucified Christ. 6, 370 f. In their prayers, the monks do not bring any hardship that lies on their necks, nor do they look at God's promise, but pray into the wind. 6, 452. How inconsistently the monks have written about the preparation for death. 6, 462. The monks and the rest of the pope's crowd make idols of themselves, since they ascribe to the works they themselves have chosen that they please God and propitiate him. 6, 487 f. That a monk thinks that he pleases God with his rule and order is a blatant idolatry, according to which he invents such a God who approves of these foolish works. 6, 486. A monk causes himself great grief that he does not put on his shepherd and his rope, does not pray his Horen, about which he has no command from God. 6, 758. The monks and priests of the Pabst cover with their apparent works their exceedingly heavy
Sins, namely, that they persecute the word, kill the innocent 2c. 6, 763. No matter how hard a monk tries, all his doings and all his works are in vain, because he trusts in the vain idol of his heart. 6, 769. A monk of a hundred years is not so wise that he thinks his record is nothing 2c. 6, 827. God is not so much offended by the greatest sin before the world as by the highest righteousness; the monks, as often as they say mass, sin more grievously by it than by murder. 6, 842. The monks do not flee the world for the sake of holiness, but so that they may have peace, quiet and good quarters before the world. 6, 922. A monk acts ungodly who leaves his profession and departs from his goods and locks himself up in a monastery, because he has no commandment of God for it. 6, 1198. A monk chooses a new state, fasts, watches, dresses in a new way, says masses, and hopes to obtain forgiveness of sins. 6, 1202. There has been an extraordinary hatred between the different monks, since each one exalted his sect without measure. 6, 1283 f.' The monks have brazenly sold to others their superfluous righteousness and their good works and have thus made themselves equal to Christ, yes, preferred them. 7, 302. Through their scourging and harsh ceremonies, the monks have sought glory and honor before the world, and in the meantime nothing has been more impatient than they. 7, 304. From Matth. 5 came the pope's monks, who wanted to assume a more perfect state than the Christians; they based it on this chapter. 7, 351. The monks have deceived themselves and other people into thinking that the works and statuses that must go in the world and are ordered by God are impure. 7, 380 f. The monks have dreamed that "a pure heart" means to run into a corner or monastery, not to think about the world, nor to be concerned with worldly things, but to play with heavenly thoughts. 7, 380. The monks have publicly taught that no man can know whether he is in grace or not, for they despise faith and right divine works. 7, 387. The monks have persuaded the people with their brotherhoods, little prayers, rosaries, yes, with their shameful caps, which they put on the dead, and thereby promised heaven. 7, 413. No one is lower in hell than the great servants of God, that is, the most holy monks, because they do not do God's will. 7, 648. The monks have put off the laity to their other merits, and have given as much and as great power to the consecrated salt and water as to holy baptism. 7, 710.
1192Monks . 1193
The monks forgot their baptism, went to the monastery, put on a cap, and made such signs for themselves, in which they wanted to find God. 7, 710. The monks and nuns wanted to acquire and earn the kingdom of heaven through the worthiness of chastity. 7, 981. The monks have taught that they could do much more than is commanded in the Ten Commandments, such as vowing chastity, poverty and obedience. 7, 1004 f. The monks had so much good works left over that they could sell them to others for money and goods. 7, 1005 A monk leaves his father's party basket at home, and runs away to a good prepared kitchen, where he goes idle; this is then called willingly poor. 7, 1027. It is an exquisite, fat lie that the monks who want to lead a strict and penitent life are in a state of perfection. 7, 1059. A monk who has no wife wants to be better than a poor layman who believes in Christ. 7, 1118. The monks sing their seven horas, pray, say mass; have worn gray skirts and seen sour, have fasted, and have shared their good works with the whole world. 7, 1161. No monk, bishop or canon baptizes, does not comfort the sick, but pretends to pray a lot; but it is a pretended prayer, and not a real prayer. 7, 1163. The holiness of all monks stinks against these benefits of Christ, that the dear little lamb, the Son of God, comes from heaven and wants to serve me. 7, 1722. The monks did not follow St. Bernhardi or Francisci faith, but looked at their cap, outward life 2c. 7, 1846. The monks taught that Christ should be a judge, therefore one should put on a monk's cap. 7, 1984. The monks have considered themselves much better and holier than other Christians, for the sake of their dress, plates, food and drink. 7, 2266. The monks and our flocks teach that one cannot live godly in a common state, but Christ lets the world and house regiment remain. 7, 2430 f. A monk has hurt himself in the monastery, but when he dies, he is condemned here and there. 8, 182. It has been said of the monks: This is a holy order, these are holy fathers, and yet no one among them has been able to declare himself holy for his person 2c. 8, 456. The monks have brazenly offered their holiness and merit for sale and sold them with seals and letters. 8, 526. The monks thought: If I go to a monastery and serve God in cap and plate, he will reward me and welcome me. 8, 562. The monks bring vain self-chosen God's
I do it for God's love and honor, therefore he will be pleased with it and be gracious to me. 8, 563. The monks want to be Christians, confess with their mouths the faith that Christ died for our sins 2c., and with their deeds they teach and live against it. 8, 635. The monks despise the common Christian state and say that it is a dangerous state in which one can hardly be saved if they do not come to his aid 2c. 8, 635. The monks publicly teach that whoever puts on a gray or black cap in his deathbed shall have obtained forgiveness of sins. 8, 636. Christ says that eternal life is in his knowledge; on the other hand, the monks say: one must hear the Concilia, follow the holy fathers' teaching, life and example 2c. 8, 769 f. The monks are hopeless, desperate boys, who praise their orders and status and shout them out as statuses and works of perfection, much better than other Christian life. 8, 770. The monks have put on many kings and princes monk's caps and said that they go up to heaven in the cap of the mouth. 8, 864. The monks and all saints of works confess with their mouths that they are sinners and that they commit sins daily, but not so many and so great that they should not be able to redeem them with their works. 9, 57. Every monk imagines that he can earn grace by keeping his rule, but after that he can accumulate such a great merit that it is not only enough for him, but also for others. 9, 173. Every monk and every one who deals with his own righteousness is such a man who crucifies Christ who lives and reigns. 9, 268. From God's word we make the certain judgment that the status of servants is much more highly esteemed before God than all orders of monks, for God approves of that status through his word. 9, 284. The monks have persuaded the whole world that through their hypocritical holiness they could not only make themselves righteous, but also others. 9, 342. The monks and the Sophists do Christ no less dishonor than the Turks, because they imagine that Christ has given a new law, above Moses. 9, 484. It has been the utmost impiety that the monks have lured the young people into the monasteries as to the most certain state of blessedness, and ordered them afterwards to doubt the grace of God. 9, 506 f. All monks have the same confidence in works, but in clothing and other external things they differ. 9, 522.
1184Monks . 1185
Such a God, who for the sake of keeping his rule forgives sins, gives grace and eternal life. 9, 526. At the end of his life, a monk is weaker, more meager, more faithless and more fearful than in the beginning when he accepted his order, because he sought to become strong through weakness. 9, 531. The Sophists and the monks did not experience spiritual challenges, therefore they only made war with unchastity. 9, 685. The monks have committed and confirmed atrocious sins of every kind: Dissension, hatred, pride, contempt for their neighbor, trust in their own righteousness 2c. 9, 686. A monk does not admit to a layman that the works he does in his profession are as good and pleasant in the sight of God as his own. 9, 673. Inflated by the delusion that they were holy because of their self-chosen way, the monks sold their righteousness and holiness, even though they knew that they were impure. 9, 703. In the papacy, it was considered the most spiritual act when the monks, sitting in their cells, thought about God and his works. 9, 706. A monk cannot be persuaded that his vows are works of the flesh, just as a Turk does not believe that his keeping of the Alkoran, the ablutions 2c. are works of the flesh. 9, 708. No monk agrees with the other, for they measure holiness according to the difficulty of the orders. Therefore, a Carthusian wants to be considered holier than a Franciscan 2c. 9, 709. Although the monks outwardly pretend to holiness, they nevertheless have an impure heart full of evil desire, hatred, anger, unchastity, idolatry, contempt of God, blasphemy of Christ 2c. 9, 767. 9, 767. Cursed be the rule of Franciscus, Dominic and other monks, because they have spilled the good deeds and honor of Christ, and filled the world with innumerable idolatries 2c. 9, 767. The monks think about their own satisfaction for the sin to bring the other merits of their hard order before the judgment seat of Christ 2c. 9, 781. 9, 781. If priests, monks and nuns were in such a state as servants and maidservants are, they should thank God and be glad, because for their state they have no word in Scripture. 9, 1045. The monks have gone to the monasteries, so that they could make our souls blessed there, but they have not cared about our neighbors. 9, 1485 f. Our priests and monks make themselves Christ, for they say: I help other people, give them my merit, obtain grace for them, put away their sin 2c. 11, 396. The monks pretended that their monasticism was a much higher, nobler and more perfect state.
because of the common Christians. 11, 901. If you pretend that whoever becomes a monk has a new baptism and becomes as pure as a young child who has now been baptized, this is not the Holy Spirit talking, but the devil. 11, 915. Everything has had to pay the pope, priests and monks: God, Christ, Sacrament in the Mass, absolution and forgiveness of sin, loosening and binding 2c. 11, 1482. The monks have taught that it is God's will that brings you to the Kingdom of Heaven, that you wear a gray cap, worship St. Christopher, Franciscum, Barbaram 2c. 11, 1443. The monks claim to have done much more and higher than all the saints, who all confess that they themselves have not kept the law. 11, 1569. The monks have given as much honor to their state as to the spirit and water; if they thought it was flesh, they would have to resign to escape hell. 11, 2227. Monks and nuns consider the obedience of human doctrine to be the foundation and cornerstone of their spirituality, and build upon it the bliss of their souls. 12, 23. The monks invent daily many new saints, brotherhoods, Marian rosaries, Marian psalters, crowns 2c. 12, 818. In the papacy, monks and priests have daily created new saints, pilgrimages, special prayers, works and sacrifices to eradicate sin 2c. 12, 840 f. The monks have also sold their own merits and works, their monastic chastity, poverty and obedience, to the dying and also otherwise for money. 12, 548. Luther says: "Because I did not want to let the monks' merit be right, I am, praise be to God, damned and cursed by the infernal chair of the Roman dragon. 12, 548. The monks have comforted the poor people, who were to be publicly judged, not on Christ, but on their own, well-off suffering and death 2c. 12, 548. The monks preach their dreams, which they have invented and fabricated, and lie about them as coarsely as the large charged hop sacks or wool sacks are. 12, 1151. The monks teach that if one repents of having entered the monastery, he should take a new resolution, which would be as good as if he were baptized anew. 12, 1137 f. The heart of all monks is like this: Oh, I am a sinner and God is angry with me and will condemn me to hell; I will reconcile God, go shamed and wear a hanseatic rope. 12, 1193. That charcoal burner said: You are my gracious lord, the devil, because once a monk suddenly appeared to him in the forest and frightened him 2c. 12, 1193. The monks and priests were previously quite repugnant to each other, and yet they got along with each other.
1196Monks . 1197
They had a lot of them in a town or village and church. 12, 1212. The monks ran away from the world, left their offices and parishes, so that they would be holy, serve God, fast, pray and not be as evil as the world. 12, 1236. It has commonly happened that the purest monks have been the worst of boys, not to mention that they have lost the gospel. 12, 1237. It has been an impudent lie that the monks have persuaded people that if they were buried in a cap after their death, they would have forgiveness of sins. 12, 1292. The monks have written the world full of books and thus made as many saviors or beatifics as there are saints in heaven. 12, 1293. The monks have raised up people to be healers who could help from all distress, who may never have been born, as St. George and St. Christopher. St. George and St. Christopher. 12, 1293 f. Keeping their order and rule, the monks praised and had to do, and kept it a perfect state 2c. 13, 82. 13, 82. The more a monk is devoted to his rule and order, the more he prays, the more strictly he fasts, the more he rages against the gospel when it comes up. 13, 97. 13, 97. A monk thinks: Through my order I want to reconcile God, so that he will be gracious to me, that is so much to say: My order shall be called JEsus and shall accomplish that which is due to JEsu. 13, 118. the monks have written their own book about the childhood of Christ, since there are many clumsy fools inside. 13, 152. The crude fanciful monks write that the infant Jesus made new little birds and other little animals in his childhood; but such works do not belong in the fourth commandment. 13, 153. Twenty years ago one would have gladly suffered a year of theurung, if one could have escaped thereby from the heavy, unbearable and endless drudgery of the monks and priests. 13, 177. The monks have called their life a holy, perfect life, but it has truly been a lazy, quiet, good, sweet and epicurean life, since they have had everything enough 2c. 13, 157. Monks and nuns, out of their own devotion, lead a special life, and for this purpose they also write, but falsely, like the devil. 13, 250 f. Monks and nuns have undertaken obedience, sworn chastity and poverty, all without command, until they have lost God's word altogether, and have forgotten what faith and love are. 13, 901 f. If you ask a monk or priest what you should do to become blessed, he will tell you: you must become a monk. Hear mass, go on pilgrimage to the saints, fast 2c. 13, 902. The monks thought that if they remained in the secular office and state, they could not
be blessed. 13, 967. In the papacy, old horsemen, warriors, lawyers and such people thought that they were in a damned state, therefore many ran into the monasteries, became monks and cloistered. 13, 905. The monks have shut themselves in the monasteries to escape the toil and labor of the works of mercy, and have dealt with other values that have improved no one. 13, 1254. It does not serve God for a monk to run into a monastery, needing food, clothing and other things; God does not ask for such works. 13, 1276. To become a monk and to run into a monastery does not mean to seek a holy state, but to seek rest, quiet life and joy against God's command and order. 13, 1597. Monks and nuns go to a monastery out of their own devotion, take on a special life, and then lead the scripture on it; but also the devil can lead the scripture 2c. 13, 1689. It is nothing with the monks that they pretend: To live in common ranks and offices and to follow one's profession is nothing; one must become a monk. 13, 2218 f. For a monk to put on a cap, to be given a gift, and to do such works is not according to the word of our Lord God, therefore they are not holy works. 13, 2220. That a monk enters a monastery, lives a strict, hard life, fasts, watches, prays, 2c., is not lacking in works, but in the command that God has not commanded such things. 13, 2358. The monks, the misfits, prove Christ false and say: monasticism, monastic life, being in the desert 2c. is the greatest and highest work. 13, 2430. If someone became a monk, he was said to be born again, and monasticism was elevated far above holy baptism. 13, 2565. They said: We monks and priests lead a peculiar way, peculiar clothes, do not get married, therefore we are holy people. 13, 2611. The monks do not use common clothes, not common food, but choose such things that have more admiration because of their strangeness. 14, 991. The Jews had to do with the services that God had instituted and commanded, but the religion of the monks is nothing but a self-chosen clergy. 14, 988. Great sanctity is pretended by the monks and the ministers of the mass, as often as something is to be performed in public, but when one comes to the wine afterwards 2c., hypocrisy shows itself. 14, 1011. False prophets who preach peace where there is no peace are the monks and all those who preach that one should trust in works. 14, 1204. The monks choose sufferings and crosses, so that they do not have their own
1198Monks . 1199
Cross may bear, crawl into the monasteries, and have rest and good days 2c. 14, 1957 Luther disapproves of the noisy departure of the monks from the Augustinian monastery in Wittenberg. 15, 2554. It is annoying to Luther that expired monks come to Wittenberg in such large numbers, and even more annoying that they soon marry, but are unfit to acquire anything. 15, 2599. Many monks left the monasteries for no other reason than that they had entered, that is, for the sake of the belly and carnal freedom. 15, 2597. In St. Anthony's time, monk was called what we now call Klausner or Einsiedel 2c. 16, 2171 f. The kings of France had to forbid to become monks, because they sought freedom from war service among the caps, and everything ran to the monasteries. 16, 2254. The monks so captured the souls of kings and princes with their wicked opinions that they thought they could not be blessed in their sovereign office. 19, 662. The great, innumerable multitude of monks and priests with their masses, sacrifices, laws and all their works are nothing else but the devil's own people and servants. 19, 1091. The monks have recently reached the peak of their frenzy by promising entrance into heaven to those who put on the habit when they die. 19, 1543. Some monks gave dying people all their good works with these words: I give you all the good I have done in my life. 19, 1545. No one can deny that becoming a monk is the same as falling away from the faith, denying Christ, becoming a Jew 2c. 19, 1545. The monks pervert the salvific words of Christ, which are spirit and life, and from the faith of Christ are pronounced their monks' death and lie, and flesh and blood. 19, 1586 f. How to counter what the monks put forward as an excuse for their impiety. 19, 1588 ff. A monk is not permitted to leave the monastery, to visit the sick, and to perform other Christian services, even if it were necessary. 19, 1593. The devil keeps the monks locked up, so that they do not want to serve anyone, be idle and do no work with their hands 2c. 19, 1622. There has never been even one monk who would have fulfilled his whole rule in work. 19, 1610. The devil wanted the goods to be squandered on the monks, these imaginary poor, who in truth are rich, fattened, idle and sure hypocrites. 19, 1623. The monks obey only their superiors, and even these not absolutely, but according to a certain measure of the preconceived ideas.
written rule. 19, 1624. The worship of the monks mocks God with plates, smearing, dressing, roaring, murmuring, standing, sitting, bowing, kneeling, burning incense and sprinkling. 19, 1633. The monks teach: in the monasteries Christ is found, that is, righteousness and blessedness; the other estates they call worldly estates. 19, 1644. One reads that a face appeared to Saint Sylvanus, and it was shown to him that hell was full of monks. 19, 1644 f. When you hear the word "monk," it is as much as if you heard the word: denied Christian, apostate from the faith of Christ, a confederate of the devil or sorcerer. 19, 1849. Where the Christians have only One Baptism, the monks of the baptisms can make as many and as often as they want from their own works, which are all equal to the Christians' baptism. 19, 1852. A monk vows that he will also bring other Christians, whom Christ should have brought to God by his blood, to him by his works for a bushel of grain. 19, 1856. St. Bernard's words and opinion testify that he would gladly be an apostate, perjured and lost monk, where Duke George and his chambers would be judges. 19, 1858. The monks feed on other people's goods and bring them together with lies, selling their good and other works for it. 19, 1869 The apostles and disciples did not gather other people's goods, but their own goods and distributed them; the monks snatch other people's goods to themselves and distribute their merit and holiness for it. 19, 1869 f. Luther supports the proposals of Jonas, concerning the support of resigned monks, and the abolition of the ungodly customs in the All Saints' Monastery. 21a, 613. Luther took care of several resigned monks, one of whom, after paying a deposit for him to an artisan, escaped again 2c. 21b, 2097. The monks hold that they are holy and will be blessed, not through Christ, whom they consider a severe, wrathful judge, but through their religious rules. 22, 240. All the monks, especially the Carthusians, order, fasting, praying, hard shirts, the most holy works, rule and whole life are vain carnal works. 22, 240. Of the deception of the monks in England with a Crucifixe, which had changeable facial expressions, movable mouth and lips, could bend 2c. 22, 920. The monks had great privilegia from the pope; they would not have considered a bishop, they were without means under the pope, and subject to no one else. 22, 953. The monks' highest cry is: What is the Bible? The church and the conciliar must be obeyed! 22, 954.
1200Monkery . 1201
The monks are rightly hated by the priests of the churches because they take all enjoyment for themselves and leave only baptism to the priests. 22, 955. The monks are rightly hated by the priests of the churches, because they take all enjoyment to themselves and have left only baptism to the priests. 22, 955. The monks, when they were accepted into the order, had to change their name, because they pretended that they would become the same through their vows as if they were newly baptized. 22, 957. The monks testify by their name change when entering the order that they considered their vow equal to the holy baptism of Christ. 22, 957. If the church had taught about marriage in a right, Christian and pure way, there would have been fewer monks and nuns. 22, 962. The monks, especially the Minorites and Franciscans, have had the best days and lived in the greatest pleasures through hypocrisy; they have not touched money and yet were the richest. 22, 963. In ancient times, the monks were held in very high esteem; the pope feared them more than emperors and kings. 22, 964. The monks had the common man in their hand, whom they could easily conciliate or avert from the pope; therefore, the monasteries were the best flocks of birds for the pope. 22, 964. The monks held no distinction: an unlearned man was considered by them as much as a learned man; they went straight according to their rule, whether someone was skilled or unskilled 2c. 22, 965. God pays Luther well for destroying monasticism, for the monks as a whole run to Luther to feed them. 22, 1878. A monk or a nun who picked only one leaf in the garden was condemned without leniency, even if they had otherwise kept the whole rule. 22, 1936. The hypocritical life of the monks is not a service to God, but that we believe in God and love our neighbors. 22, 1952. That monks and priests depart from the faith is not respected, if they only keep the other that the pope has commanded. 18, 1553. The enthusiasts are new monks, who invent a new cross and new works, and dream that they please God for the sake of them. 9, 48.
Monasticism. Monasticism has come into such abuse that godless people have compared it to baptism. 1, 761. Monasticism is nothing other than a contempt of the divine and heavenly estate, and of the works that Christ himself instituted and confirmed. 2, 1611. Those who have taken to monasticism have even strayed from the doctrine of faith to the statutes of men and life. 3, 1672. This is a false glory.
It is a characteristic of monasticism that one calls the state or order holy, and yet none of the persons can say so: I am holy. 8, 456. The whole monasticism is nothing but a dream doctrine, since they make a state of perfection out of wearing caps and plates 2c. above and against the common Christian state. 8, 634 f. What kind of thoughts drove Luther to monasticism. 10, 2098. Monasticism cannot be a holy, godly life, for God wants one to serve him in common life and positions, not by fleeing from them. 12, 701 f. Already from St. Anthony on, monasticism is so torn down that at the time of the fourth Concilium there was an abbey near Constantinople where Eutyches was abbot. 16, 2253. Monasticism, mass and the like are said to give more than common blessedness. 16, 2293. Nunnery and monasticism is a devilish thing, since one wants to bring people to God with vain activities, forcing, sticks and blocks. 19, 1677. Monasticism is a hellish poisonous cake covered with sugar. 19, 1851. Monasticism was called a perfect state because the commandments of God were far too few in their holiness, and easy for the common Christian man to keep. 19, 1866 It is a great lie and blasphemy that their monasticism keeps more and more than God has commanded, when all saints cannot keep the commandments without Christ. 19, 1866. Luther believes that the authors of monasticism are in heaven in a much lower degree than a pious, God-fearing husband and man of the world. 22, 1395. Luther says: "When I was bathed and baptized in my monasticism, I was the most miserable man on earth; day and night there was vain weeping and despair. 19, 1851. Now the truth is found that monasticism is the right slumber monkey country for the lazy brothers, in addition also the bath of disciples, which is their fictitious baptism. 19, 1853. All of the papists' teaching has been that all other lay ranks must be called worldly and annual, and only their monasticism spiritual and holy. 19, 1853. A monk, vowing his monasticism, vowed that he would make a way to Christ for himself by his own works 2c. 19, 1856. Because St. Bernard falls away from his monasticism with his heart and despairs of it, he is a right apostate, perjured and lost monk before God. 19, 1858. Even Augustine himself escapes from his monasticism and flees to Christ under his wings, as under the umbrella of graces before the judgment of God. 19, 1859. Duke George of Saxony scolds Luther for perjuring himself, because he has run away from monasticism, that he does not want to go to hell with the monk-baptists. 19, 1859.
1202Monk calf - monk run. 1203
Where one takes away the consolation and confidence from monasticism, that by it one does not become righteous, nor earn grace, then its head is cut off. 19, 1864. The main abomination of monasticism is that we must deny the grace of God and place our comfort and hope in our holy monasticism. 19, 1864.
Monk Calf. Luther's Interpretation of the Monk Calf at Freiberg. 19, 1940 ff.
Poverty of monks. The poverty of monks is not poverty, but a real abundance, avarice and mammon, the like of which those who are called rich in the eyes of the world do not have. 19, 1867.
Monastic vows. Since Luther had taken the monk's vow, the prior, convent and confessor wished him happiness, that he would now be as an innocent child, who would now come pure from baptism. 19, 1850. The monastic vow is dangerous precisely because it has no probation and no example in the holy Scriptures. 19, 1508. Luther intended to attack also the monastic vows through the writing "von geistlichen und Klostergelübden". 15, 2550.
Monk's cap. It has been an abominable, godless delusion that one believed that if one put on a monk's cap, he would be redeemed from sins and death. 22, 966. What a glaring darkness it is that a monk's cap can make one pious and blessed! What then is faith necessary? 7, 1399. Already three hundred years ago, a landgrave in Thuringia had himself buried in a monk's cap. 22, 969. Louis the Knight, landgrave in Thuringia, had himself buried in a monk's cap. 22, 969. 1235. The pope made it so that a Christian denied the bloodshed of the Lord Christ and put on a monk's cap and sought blessedness in it. 22, 894. The papists have condemned the laity together with their state, so much so that even princes and lords on their deathbeds have clothed themselves in monks' caps and had themselves buried. 19, 1837.
Monk's habit. They ascribe to their cowls and ropes the power to beatify, because they say that it is a sin for a Franciscan to go without a cowl and a rope. 6, 541.
Monastic life. In the past, our hearts were so taken by the monastic life that we considered it to be the only way to salvation; now we judge it far differently. 9, 765. He who dared to compare the monastic life with baptism was completely nonsensical and lacked common sense. 21a, 1019. God's word covers the appearance and deception of the
The life of monks and nuns is such that one sees the wolf under the sheep's clothing. 13, 799. The monastic life does not serve God, for not only has he not commanded anything of it, but it is also contrary to love and the right worship of God. 13, 905. Those who teach monastic life, invocation of the saints, merits, brotherhoods 2c. praise not God but themselves, therefore they are easily tolerated by the world. 5, 596. The monastic life is a soft life, without all the troubles that both the secular regime and the household have without number. 5, 437. That the monastic life is contrary to reason. 19, 1595 ff. The monastic life is contrary to the word of God, the gospel, the faith, and Christian freedom; indeed, it is also contrary to itself. 19, 1613.
Monastic order. One accepts a monastic order, that God is served with it; thereby Christ's suffering and death is forgotten, put in the background, yes, denied. 3, 1718. The pope confirms the monastic orders by his bulls, and they confirm him by their life and preaching. They are the rats, and the pope their king, they have to carry him. 22, 956.
Monasticism. The monastic state is not commanded by God; consequently, the trust placed in it is ungodly and impious. 6, 335. Monasticism is worse before God than any other sin, even though it seems good in the eyes of the world, yet it is without faith. 9, 996. 1156. In the papacy, the youth and the best in the world have flocked to the monastic state, to the devil. 9, 1369. The monastic or nun state is not blessed. 3, 84. The devil leads the monastic state in such a way that he makes of its efforts almost the unified and highest service of God, without any word of God. 19, 575. The monastic state is completely godless, and teaches most impudently in public that one does not need to obey one's parents, nor does one need to care for what is the other's. 19, 1586. 19, 1586. The monastic state disputes the first tablet or the first three commandments, because the state of vows, since it teaches works, takes away the power of faith. 19, 1576.
Monk baptism. St. Thomas. The first preacher of the Order of St. Thomas first brought up the shameful, blasphemous doctrine of perjured, faithless, apostate monastic baptism. 19, 1851: How Heinrich Küne praised the order above all other orders for the sake of monastic baptism. 19, 1852: It is a public blasphemy to equate the false and void baptism of monks with the baptism of Christ. 19, 1854. The papists continue their
1204Monkhood - Moral Philosophy. 1205
Monastic baptism and works of men equal to divine baptism and works. 19, 1835. The monk's baptism is so holy and spiritual that a monk is not only holy and blessed for himself, but can sell all his works and lives as a superfluous shah. 19, 1855. A monk may lend his monastic baptism to Christians washed in Christ's blood, also to souls in purgatory, who are nevertheless certain of their blessedness 2c. 19, 1855. The monks have sold to their monastic baptism works, masses, vigils, fasting, prayer, mortification, to which they can be referred with seals and letters. 19, 1856 St. Bernard, having lived long in his monastic baptism, finally had to despair of his monasticism and become a Christian again. 19, 1858. At last all monks had to apostatize, leave their monastic baptism and become perjurers, or went to the devil with caps and plates. 19, 1859. It does not exist that a monk is pure and innocent through his monastic baptism and yet not in grace or uncertain whether he is in grace. 19, 1862.
Monasticism. Monasticism is a babel of error, of ignorance, of disobedience, of disbelief, of robberies of God, of blasphemies 2c. 19, 1611. 19, 1611. In monasticism, no one studies the Scriptures unless he has a special gift for reading the Scriptures, as Luther had. 22, 958.
Monk people. The monk people are a lazy, idle people, respecting the temporal life for pleasure. There the seven deadly sins rule with force. 22, 965.
Monasticism. Monasticism is rebellious against Christ, because it stirs up sectarianism among Christ's people and teaches them to trust in their own works against faith. 19, 1579.
Moon. Astronomers say that the moon gets its light and glow from the sun. 1, 49 f. The light of the moon is very harmful, for it not only makes the body cold, but also addictive; the sun is known to weaken the body. 4, 1803.
Mones. Luther recommends to Jonas two people expelled for the sake of the Gospel, the nobleman Balduin of Mones and the woman Johanna de la Marcha. 21b, 2096 f.
Monica. Monica, Augustine's mother, wept and cried for nine years that her son should be lost, because he had fallen into the Manichaean error. 2, 574. Monica, St. Augustine's mother, wept nine years in a row for her son, and would have liked him to become a Christian, but could not hope that he would become such a man 2c. 11, 657. Monica, the mother of St. Augustine, prayed for her son that he would become a Christian.
The mother of Augustine prayed day and night that her son would be saved from the Manichaean heresy, in which he had been imprisoned for nine years. 1, 1111. Monica, the mother of St. Augustine, prayed day and night that her son would be saved from the heresy of the Manicheans, in which he was imprisoned for nine years. 2, 252. Monica, St. Augustine's mother, was given more by God than she could ask and desire for her son. 2, 1329 f. Monica, St. Augustine's mother, had a strange, whimsical husband, a pagan at that, but was able to hold herself against him in such a way that he did her no harm. 11, 1288 f. St. Monica (Augustine's mother) kept silent against her husband and gave in. 3, 1234. Monica was merciful to her husband; from this came the fruit that he was converted and became a Christian. 11, 1289. Monica, St. Augustine's mother, converted her husband, who was a pagan, before his death, and then also her son, Augustine. 9, 1214. How Monica, St. Augustine's mother, quieted quarrels and strife among her neighbors, 2, 350. Augustine praises his mother Monica, that where she saw two at odds, she always spoke the best of both sides. 7, 390. What Monica, St. Augustine's mother, heard evil from the women, she kept silent, but what she heard good that reconciled, that she said. Monica, the mother of St. Augustine, had an admirable grace towards the vice of slander. 10, 946. Once Monica went to the Sacrament, and contemplating the grace and beneficence of the Lord Christ, she cried aloud: Let us go fully up to heaven. 12, 1243.
Monk children. The monk children, those undeveloped lumps, do the greatest harm to women; they are a very burdensome burden for the mother. 22, 156.
Monopolies. The imperial and secular laws also forbid the sale of an estate alone, and they call them monopolies. 10, 928. Some who are not able to set up their monopolies before others who also have such goods and merchandise, give their goods so cheaply that others may not get them. 10, 930.
Montanans. The Montans and others said that we had not received the Holy Spirit at all or only the firstfruits of the Spirit, but they had received the fullness of it. 9, 1496.
Montanus. Montanus accuses the prophets of speaking empty words without understanding. 4, 677.
Moral Philosophy. When you present moral philosophy and human statutes like this,
1206Murder moses . 1207
That man should believe that he walks rightly before God in these things is exceedingly pernicious. 4, 357.
Murder. As soon as the lie enters the heart, murder follows, for then they are jealous of their lies. 4, 1562.
Murderers. In Prussia 170 murderers are imprisoned, in Pomerania more than 60, and there is a cry that these evils are caused by the pope and the canons. 21b, 2619. 25 murderers are again sent against our prince; some of them are imprisoned in the Leuchtenburg castle and openly testify against the Mainz. 21b, 2615.
Murder. That is murder, since not the body but the souls will be murdered for eternity, if people are taught to trust in their own works and not in God's grace. 13, 827.
Murderer. Without the commandment of God, it would not be right to kill a murderer. 1, 599. The guilty murderer is to be beheaded according to the verdict, however pious he may be, because a public example must be given to the others. 22, 1675.
Murder pits. One should write the title to all churches that they are murder pits where the gospel is not preached. 11, 1478.
Morijah. Moriyah means an offering. 3, 342. Morijah actually means the honor and fear of God, as if to say in German: Heiligenstadt, a holy place, the house of the HErrn. 1, 1493 f. The mountain Morijah has given the name to the whole country, and the Turks call the mountain by the same name and hold it in high honor. 1, 1491. On the mountain Moriah Solomon built the temple. 3, 363. Moriah is the mountain that is close to Mount Zion, on which Solomon built the temple, in the middle of the city of Jerusalem. 1, 1491.
Moritz, Duke. Instruction on what the parish priests should say to the people in these dangerous times in Duke Moritz's lands and in Magdeburg. 17, 1463.
Moritz, St. Moritz and his companions and many other saints entered the fray, not as Christians, but as subservient, obedient citizens, demanded by their authorities. 20, 2168. St. Moritz and the ten thousand holy knights threw down their arms and would not obey the emperor to fight against the Christians. 16, 1703. When the emperor ordered the holy martyrs St. Moritz and his companions to fight against the Christians, they did not want to do it and threw away their weapons 2c. 20, 2193.
Mörlin, Joachim. Luther consoles Joachim Mörlin, preacher at Arnstadt, because of vexations with his congregation, and praises his adherence to the Word. 21b, 2897 f. Luther advises D. Joachim Mörlin, pastor in Arnstadt, to leave his position. 21b, 2921 f. Luther approves of Amsdorf's intention to appoint D. Joachim Mörlin to Naumburg. 21b, 2949 f. Luther wishes Joachim Mörlin luck on his appointment to Göttingen. 21b, 2954. Luther testifies to Myconius his joy that D. Mörlin is reconciled with the Arnstadters. 21b, 2959. Luther consoles Joachim Mörlin in Göttingen about the little success of his ministry. 21b, 3024.
Mörlin, Maximilian. Luther recommends M. Maximilian Mörlin to Jonas for employment in the Duchy of Saxony. 21b, 2362.
Morus. Thomas Morus was not killed by the king for the sake of the gospel, because he was a great tyrant against the gospel and shed much blood of pious confessors. 22, 1262.
Mosellanus. Luther assures Petrus Mosellanus, Rector of the University of Leipzig, that he will not repay the Leipzigers for their hostilities by doing the same. 21a, 286 f. Mosellanus holds it in the election of grace with Erasmus, for he is all Erasmian. 18, 1980.
Moses. Moses is from the family of Levi, who was a son of Leah. Levi's son is Kohath, then Kohath's son is Amram, who was Moses' father. 3, 777. Moses, Joshua, Caleb and others have kept their strength and power, which they had in youth, also in old age. 1, 1312 f. Moses was the kindest man that ever was, that he also desired to be erased from the book of life, so that only the heap would be helped. 11, 1343 f. Moses gives leave to the court life, because he could not in good conscience stay longer with such sinful, godless and annoying beings. 3, 710. Since Moses does his duty and helps the oppressed, he does not have to be sure of life and limb before the king Pharaoh. 3, 713. Moses must first be in danger of his life and be thrown into the jaws of death before he will be made commander of the army of Israel. 3, 707. The Holy Spirit gave Moses the heart and courage to slay the Egyptian. 3, 711. The killing of Moses is a special act, just as Elijah killed all the Baalspawn. 3, 711. Moses firmly believes that God will turn away the distress and persecution that he and the children of Israel have to suffer from the Egyptians. 3, 710. God sends it in such a strange way that his own courage is not
1208Moses . 1209
Moses must become Moses' wet nurse. 3, 706. God has ordained that Pharaoh's daughter must raise Moses, Pharaoh's enemy, even at the royal court. 3, 704. The parents of Moses were undoubtedly Christians. 3, 705. Moses follows God and puts all worldly, transient pleasure, joy and glory aside. 3, 710. He who despises Moses despises God, for he leads God's word. 3, 761. Moses teaches how one should live in the world and lead a fine, chaste life. 7, 2228. In Moses one can see how much effort it takes for a man to trust God and accept His word. 3, 757. In Moses we see an example of the frailty and weakness of the saints. 3, 779. Moses is not a lord over Pharaoh because of his person, but because of his office. 3, 784. Moses is called a god of Pharaoh, because he had God's word over Pharaoh. 3, 782. God wanted to bury Moses in such a way that no man would know his grave, lest he be honored and called there. 15, 2324. Moses was a paragon of a Christian man who knew that God could not lie. 3, 765. Moses was not given to us, but only to the Jewish people as a teacher, therefore we do not need to keep either circumcision or the paschal lamb. 3, 830. We accept Moses as a witness of Christ and follow his examples. 3, 834. Let Moses remain a lawgiver of the people of Israel and do not charge him to the Gentiles' and Christians' neck. 3, 1038. Moses is commanded to a peculiar people; therefore do not draw him to the whole world, but to his people. 3, 1038. Moses does not concern us further than in accordance with the natural law. 3, 1004. The ministry of Moses lasts only until the time of Christ. 3, 1036. Moses clearly describes that it will come to an end with him and cedes his mastery to the future prophet, Christ. 3, 1522. Moses cedes his office to the future prophet, Christ. 3, 1528. Through Moses the prophets are instructed to prophesy of another covenant, of another word, of a future priesthood. 3, 1530. Moses says: Let the sun and moon be, money and goods be, only do not worship it and do not take it for your god. 3, 1675. The teachings of Moses and the prophets are the same, although they did not speak the same words. For the prophets also spoke, driven by the Holy Spirit. 3, 1670. Moses draws the people to himself, but does not keep them in his person, but points them to Christ to hear him. 3, 1666. Moses presents the Israelites with the example of their own redemption from the house of Egypt.
when they passed through the Red Sea with dry feet. 3, 1800. Moses teaches well, and says what one should do and keep; but where one should get and take it, only the gospel teaches. 3, 1767. Moses is dead, his regiment was over when Christ came. 3, 6. Moses should not be allowed to rule in such consciences that are afraid of God's wrath. 11, 1330. Those who can talk and boast about the gospel, but only abuse it for their own will, let them know that they belong to Moses. 11, 1253. Moses must be allowed to rule over those who are not Christians, and both fists and consciences must be troubled by him forcing and tormenting them. 11, 1253. We want Moses for a teacher, but not for our lawgiver, unless he agrees with the New Testament and the natural law. 3, 7. Moses shows us righteousness, but he could not give us righteousness because we could not keep and fulfill the ten commandments. 13, 1363. The doctrine of the lawyers and of Moses is an earthly, mortal and hellish doctrine, which does not bring it higher than that one should be pious here on earth and do what is right. 13, 2023. Moses gives so many and various laws that the sins would only become many and would accumulate beyond measure to weigh down the consciences, so that the hardened blindness would have to recognize itself. 14, 11 f. In order that Moses might disgrace nature to the utmost, he not only gives such laws that speak of natural and true sins, but also makes sin, since there is no sin by nature. 14, 11. Moses' ministry is rightly called a ministry of sin and death, because he brings nothing upon us through his lawgiving but sin and death. 14, 9 f. Moses must make the people weary until they recognize their sickness and unwillingness to obey God's law and seek grace. 14, 9. Moses lays down laws for the people so precisely that he leaves no room for reason to choose any work or to invent its own worship. 14, 6. Moses preaches about God and his works; this is the only wisdom, against which all the wisdom of the world is nothing. 14, 148. Moses lets the rest of the multitude boast of the law and circumcision, but his heart, faith and confession is Jesus Christ, the Son of God 2c. 3, 1955. Moses is a true Christian, yes, a teacher of Christians. 3, 1954 Moses' sermon makes vain wretched people, shows them their sin, before which they cannot keep the law. 3, 1947. Moses is a servant of death, sin and condemnation, that he is the court of the
1210Moses . 1211
The first is to protect those who are afraid, and those who are secure in their sins. 5, 736 f. Moses (Gen. 1, 3. ff.) agrees with John (Joh. 1, 3.) and Paul (Col. 1, 15. ff.). 3, 1930. Moses agrees with John (Gen. 1, 3. ff. with Joh. 1, 1. ff.) that in the beginning of the creature there was a word through which God spoke everything, that is, created it. 3, 1916. Moses became our witness and a Christian who teaches exactly what we 'Christians teach, namely that God had a word in the beginning through which everything was made. 3, 1930. For the Jews Moses is buried that they cannot know where he lies. We send two faithful messengers to seek him, find him and bring him here, namely the evangelist John and the apostle Paul. 3, 1915 f. Christ himself baptizes Moses (that is, he makes a Christian out of him), since he says: Moses wrote of me. 3, 1915. If Moses wrote about Christ, he certainly prophesied about him, preached, and commanded all prophets after him to write and preach about Christ. 3, 1915. Moses made servants of sin; Christ makes freemen of righteousness. 4, 276. Moses teaches that although God rejected man for sin, he did not reject him so much that he would not have mercy on him and help him. 5, 755. Even though Moses kills through his ministry by showing the sins and their punishments, he also shows the remedy against death with certain words. 5, 739. Moses touches the gospel only sparsely, so that this glory remains entirely to the better master. 5, 737. Moses' commandments do not concern us, but we should read Moses because such comforting promises are written in it to strengthen the weak faith. 3, 10. Moses is the source from which the holy prophets and also the apostles drew divine wisdom by inspiration of the Holy Spirit. 5, 733. The servant Moses is to be put on the old donkey, the old Adam, to be killed; the servant Moses is not to climb on the new man. 6, 182. God cannot suffer Moses, much less can he suffer those who make sin where there is no sin, and make righteousness where there is none. 7, 1514. In the New Testament, Moses should be gone and cease; much less should man still rule in the church. 7, 1513. Moses with all his stories and images points to Christ. 7, 1924. Moses gave his law to the Jews so that they would live outwardly in discipline and respectability, and that he would give testimony of Christ and point them to the future Messiah. 7, 2230. If Moses does not help to eternal life, much more must St. Au
Gustinus, Franciscus, Benedictus, Bernhardus and all the fathers are triumphant and go away. 7, 2230. Moses leads the people, so that each one does according to his office; but otherwise he cannot save the people with his bread, teaching and life. 7, 2229. God the Father gives the one to whom Moses pointed. 7, 2228. Moses remains the schoolmaster, but Christ gives eternal life. 7, 2228. It is free to keep the judicial and ceremonial precepts of Moses. 21a, 429. Moses teaches me, and draws me to live in discipline, and that I may be sure that God will send me the Savior, Christ, and make me blessed. 7, 2228. Do not think that Moses helps you to eternal life, but he tells you to wait for Christ, while he keeps you under the disciplinarian. 7, 2227. Moses is the master of all masters; he is the spring and fountain from which all other prophets have flowed. 7, 2227. What belongs to the spiritual regiment in Moses has not been abolished, but still stands, as there are the laws of love of God and neighbor. 9, 978. The prophets looked into the sayings of Moses and sucked their glorious prophecy of Christ from it, as, Isaiah, Cap. 7, 14. 2c. 11, 677. what Moses says of Christo. 11, 674 ff. The Sadducees did not think that a word of the resurrection of the dead could be found in Moses, but the Lord convinces them mightily by the common words: God of Abraham, Isaac 2c. 13, 1903. Christ appeals to Moses and all the prophets to testify of Him; the Jews have and read Moses and the prophets and yet can find nothing of Christ in them. 13, 1898. Moses and his law belong to this life, but to that life we must have the Lord Christ, the Son of David, who sits at the right hand of God 2c. 13, 2411. Christ does not penetrate, but entices kindly, likewise the apostles, but Moses in his books drives, penetrates, threatens, strikes and punishes horribly, because he is a law writer and driver. 14, 89. Moses is a fountain of all wisdom and understanding, from it flowed out all that the prophets knew and said, to it also flows out the New Testament 2c. 14, 15. Moses himself indicated that his ministry and teaching should last until Christ and then cease, Deut. 18, 15; this is the noblest saying in Moses. 14, 13. Moses teaches, before his law comes, where the help should come from to drive away sin and death, namely through the seed of the woman, Christ. 14, 4 f. From Moses flowed all the books of the prophets, yes, also the whole New Testament, which is promised in it, and everything that is good and divine.
1212Moses . 1213
is taught in the church. 14, 148. All Scripture is directed to Christ alone, for Christ says: "Moses wrote of me"; therefore everything is in Moses' books that is in the other books. 2c. 19, 600. Moses was the source of the whole Scripture, which he himself knew well, for he says: "My teaching drips like the rain." 22, 1836. Although Moses must rule the stiff-necked, wicked people of his time in the Old Testament, he prophesies mightily of JEsu Christ our Lord. 3, 1954 Although Moses does not name the Son, or Christ, according to the Grammatica, he nevertheless names and confesses the saying, or Word, by which all things were made. 3, 1932. Moses in all his laws does not concern us, but only the Jews, except where it coincides with the natural law. 3, 1437. Imagery and Sabbath and all that Moses has set more and above the natural law is free, separate and apart, and only given to the Jewish people, because they have the natural law tncht. 20, 152. The best in Moses are the kind, lovely promises, which we are to take care of, to which we also belong. 3, 1004. In Moses are many prophecies of Christ, which we should draw from it to base our faith on. 3, 833. Moses shows the three persons of the Godhead neatly one after the other. 3, 30. Moses is the seal of the Jews. 3, 9. Moses is a lawgiver of the Jewish people alone not of the Gentiles 2c.. 3, 6. Moses' commandments are to be kept because they are implanted by nature. 3, 10. Moses is a master and doctor of the Jews. 3, 16. Moses and his people should be left together; he is not our concern; we have the gospel. 3, 13. Moses' law does not bind the Gentiles, but the Jews. 3, 6. How one should accept Moses. 3, 11. Whoever accepts Moses in one piece is guilty of keeping the whole law. 3, 7. Luther preached about Moses in Wittenberg for the sake of the spirits of the mob, so that they would not deceive the common man through Moses. 3, 1. Moses' law is an example of his rule. 3, 9. in Moses a beautiful order and outward regiment is conceived. 3, 17. In Moses are promises and assurances from Christ. 3, 10. In Moses is the first gospel. 3, 11. Moses' words of creation should be regarded as if they were written yesterday. 3, 24. Moses should be read, for nowhere are there such beautiful examples, both of faith and unbelief, as in Moses. 3, 16. Moses writes comforting promises of Christ next to the laws. 3, 17. In Moses there are beautiful examples of faith and unbelief.' 3, 16. Examples of faith
The gospels of love, love and the cross are given to us in Moses. 3, 16. The books of Moses and the prophets are also gospel, because they preached beforehand about Christ what the apostles preached and wrote afterward. 9, 1135. In the passage Hebr. 8, 5, the whole of Moses is pointed to Christ. 9, 1886. The five books of Moses are the main part of the Scriptures and are actually called the Old Testament. 9, 977. The five books of Moses were written around 1480 before Christ. 14, 592. The five books of Moses are the main part of the Scriptures; then the history books describe the examples of those who kept or did not keep the law of Moses, and the prophets who are founded in Moses. 9, 1136. In the books of Moses are many fine examples of how God led his people through the word and in faith. 3, 833. The Holy Spirit Himself and God, the Creator of all things, is the right master of the first book of Moses. 2, 469. Moses teaches in his first book how all creatures were created and where sin and death came from, namely through Adam's fall. 14, 4. The first book of Moses teaches where all creatures came from, especially man with sin, with death. 2c. 3, 19. Both, words and examples, in the first book of Moses show and teach nothing else than the one Christ. 3, 649. The first book of Moses is worthy of our knowledge, so that we may know how to send ourselves from it to the kingdom of Christ. 3, 674. The first book of Moses is written so that we may know both people, God's children and man's children. 3, 200. In the first book of Moses the main saying is Cap. 15, 6. 3, 263 f. In the first book of Moses everything is directed to faith and God's word. 3, 490. The first chapter of the first book of Moses does not understand reason. 3, 19. The first chapter of the first book of Moses is the first article of the holy Christian faith. 3, 19 f. From the first chapter of Moses we have great teaching enough of faith, from which we trust God. 3, 53. Moses masterfully teaches faith in his first chapter. 3, 53. In the second book of Moses, when the world had sunk into blindness, God brings forth Moses with the law, and adopts a special people to enlighten the world in them again. 14, 5. The second book of Moses gives us beautiful, glorious examples of how God truly keeps his promises. 3, 675. In the third book of Moses, the priesthood is especially prescribed, with its laws and rights, according to which the priests are to do and teach the people. 14, 5. The fourth book of Moses writes of much disobedience and plagues of the people, and this book is a clear example,
1214Mill - Coiner. 1215
as it is nothing at all to make people pious with laws. 14, 5 f. In the fifth book of Moses he repeats the whole law with all its stories and explains anew everything that belongs to the physical and spiritual government of a people. 14, 6. In the 18th chapter of the fifth book Moses preaches to Moses about Christ, whom he portrays as a teacher and preacher whom all the world should hear. 3, 1642.
Toil. The whole life is toil and labor, unless these ills are alleviated by faith and hope in mercy. 5, 781.
Mühlhausen. Luther's warning to the council and congregation of the city of Mühlhausen about Münzer, who had crept in there without being called. 16, 2. The Electoral Councils request on behalf of the Elector a learned, skilful and decent preacher for Mühlhausen. 21a, 878 f. Luther sends Johann Mantel as preacher to Mühlhausen. 21a, 881 f.
Mühlpfort. Johann Egranus, preacher at Zwickau, praised to Luther the love and pleasure that Hieronymus Mühlpfort, town bailiff there, has for the Holy Scriptures. 19, 986 f. Mühlpfort, an example of Zwickau's arrogance, said to Luther: "Doctor, you will never bring us under the pope; we have been taught far too much. 2c. 22, 1886. Mühlpfort with his whole family, and Roth, the author of the whole fire at Zwickau, is still there today and pretends to repentance, which he has not yet proven. 22, 1866.
Wife. It is forbidden to marry one's mother. 3, 210.
weary. When we recognize that we are truly weary and burdened, we should turn to Christ with true confidence and find refreshment in him and nowhere else. 13, 1109. The Lord calls troubled and burdened people those who have their hands full with themselves and yet cannot remain unchallenged by the devil and the world. 18, 1108.
Müller, Casp. Luther asks Caspar Müller, Chancellor of Mansfeld, to be godfather to his expected child. 21a, 865.
Mulmann. In a letter to Jonas, Luther retracts his recommendation given to Mulmann because he has heard shameful things about this man from credible people. 21b, 2406.
Mülmann. Luther asks the council of Danzig to help Mrs. Elfe Mülmann to get her inheritance. 21b, 3479.
orally. Much can be done orally, and more effectively, than it can be done through writings. 4, 1119.
Münster. Luther's warning to the council of Münster against the Zwinglians and the doctrine of the Sacrament. 17, 2047. Against the blasphemous and shameful book, which recently went out in print at Münster, some propositions, put forward by Phil. Melanchthon. In Münster, they elected a tailor as king, made prophets, and murdered a hundred men in the city who did not want to accept this innovation. 20, 1699. Luther reports to Nic. Hausmann of the new king at Münster and of his apostles who were sent to Soest, and there eight of them were beheaded. 21b, 1929.
Münsterberg, Carl von. Duke Carl von Münsterberg desires that Luther publish a writing in which it is clearly stated that the Lord's Supper should be partaken of according to Christ's order under both forms. 21a, 431.
Münsterberg, Ursula von. Der Frau Ursula, Herzogin zu Münsterberg, christliche Ursachen des verlassenen Klosters zu Freiberg, mit Luthers Nachschrift. 19, 1694 ff. Luther reports to Spalatin the flight of Duchess Ursula of Münsterberg with two other nuns from the convent near Freiberg; they are now Luther's housemates. 21a, 1222 f. The pope still holds under his void ban or curse King George of Bohemia with all those of Münsterberg. 10, 1566.
Münsterer. D. Sebaldus Münsterer died in October 1539. 1, 1488.
Coin. Luther writes to his wife about the great shortage of small coin. 21b, 2488. Luther wishes to see a copy of the new coin of the Elector. 15, 2571. Lucas Cranach brought Luther one of the new coins as a gift from the prince. 15, 2576.
Münzer. Thomas Muenzer was among us. But since he wanted to be clever and started from us, he became an instigator of the rebellion 2c. 9, 1437. Münzer wanted to be of our part, and yet he belonged closer to the pope than to us, although he already boasted of the Gospel, because he wielded the sword. 13, 1642. Münzer did not want to be with us, because there would be much evil mixed among us, and he wanted to make it better. The devil had so seduced Thomas Muenzer that he neither saw nor heard, but stood there darkened as a rock. 13, 2571. How Muenzer, after being expelled from the country by Duke Frederick and then driven out by the Nuremberg council, settled down as a preacher in Mulhouse. 16, 164 In Mühlhausen, Münzer took the court of the Knights of St. John, went to the council and pretended to be a preacher: To speak law must
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by revelation from God and through the Bible 2c. 16, 164. Münzer is not only a teacher at Mulhouse, but also king and ruler. 18, 2639. Muenzer also made his peasants not want to see or hear any letter, indeed any book or scripture, and called us scribes and book readers. 14, 413. Nothing else moved Muenzer to take up the sword, but that he thought: one does not govern rightly, therefore we must do it so that it goes Christianly. 8, 869. When Muenzer thought he had enough help, he started a rebellion and taught that one should not be obedient to secular authorities, but should push them out of the regiment. 16, 163: All the world is now looking to the Gospel for its own benefit, which is why there are so many rotteries that have nothing else in mind but to make themselves masters, as Muenzer began with the peasants. 7, 466. Münzer and Carlstadt were people of great certainty. 4, 1442. Münzer began to make Jews out of Christians through false glory and misunderstanding of the Old Testament. 3, 1. Münzer's spirit has been praised for three years, and yet he has not done a single thing, nor has he shown any fruit, except that he wanted to murder. 16, 3. Muenzer, Carlstadt and other enthusiasts switch the lords, so that they tickle the rabble and court the peasants. 5, 706. Münzer's dialectic and theology is: David, Gideon, Joshua 2c. have slain the godless kings and done well by them 2c., therefore we should and will slay the princes. 18, 879 f. Muenzer preached to the peasants: You are God's people, therefore you should follow the example of the great saints, as Simson's and Joshua's, and slay the princes 2c. 2, 518. The rebellious spirit Thomas Münzer held up the example of David to his peasants, when he fought against the Syrians, and ordered them to fight against the nobility according to the example. 1, 1233. Muencer lacked nothing else, except that he did not distinguish the word correctly. The word commanded David to war; the coiner was commanded to preach. 9, 801. The arrows of Muenzer were the inflammatory speeches by which he sought to put down the rulers, as, the example of Gideon, Joshua and similar people. Thomas Muenzer had read in the books of the kings how David would have killed the wicked with the sword, and concluded that we must do the same. 9, 800 f. Since Muenzer has drunk his peasants to the brim, they should kill the authorities. For he who is drunk with lies is also drunk with murder. 9, 1329 f. Münzer sought now in our times that he might become a new
He was possessed by the spirit of lies, therefore he had to take the sword. 20, 2128. Münzer blamed the authorities for either following the word or not living according to the word; therefore he taught that one did not owe them obedience 2c. 4, 1767. Münzer, the Anabaptists and the Sacramentarians had already aroused greater unrest, and one could not have resisted them if the word had not resisted them. 5, 412. Muenzer wanted to eradicate all pretense of Pabstism, but invented a new pretense, and through it gained the name of godliness among the simple. Godliness. 6, 390. Münzer's and the peasants' defiance was so great that they would not enter into any treaties or agree to any conditions. 6, 405. Münzer and the rebellious peasants wanted to follow the example of Abraham, even though they did not have Abraham's spirit. 1, 890. Münzer said that the word was not right and true, because if one preached for the same length of time, the people would not become more devout, and few believed in it. 7, 992. Muenzer pretended that he wanted to hear our Lord God Himself speak to him, so that he would place him among the number of prophets and do so. 7, 2293. Münzer and the Anabaptist group brazenly said that they did not want to look at Christ, who would not let them preach more than the gospel and would not speak to them himself. 8, 339. Muenzer wanted a living voice to speak to him from heaven, but in doing so he rejected the anointing that teaches everything. 9, 1501. Thomas Muenzer was so firm and stiff, as he thought, that he could say: he would not look at Christ, if he did not want to talk to Him himself 2c. 12, 712. This pleased the riffraff well that Muenzer told them that they should talk to God, see signs, and considered themselves holy and more learned than all the students. 16, 162 f. How frightening blasphemous speeches Münzer made about God, when He did not want to speak with him, as with Abraham and other patriarchs. 16, 162. Münzer pretended that he had revelation from heaven, and did not teach anything else, nor did he command anything, because God had told him so. 16, 160. Muenzer said that the outward and oral word and preaching was nothing, the spirit had to do it; no one would become a Christian unless our Lord God spoke to him first. 22, 1053. Luther warned Hans Zeis, the Allstädt foreman, about Muenzer. 15, 2638: Hans Zeis, the locksmith at Allstädt, urges that an interrogation be held with Thomas Muenzer as soon as possible because of his teachings. 16, 136 Report of Hans Zeis, Schösser zu Allstädt, to Spalatin about the misconduct of Münzer.
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and Pfeiffer at Mulhouse. 16, 137 f. Münzer and Pfeiffer zu Mühlhausen are themselves Rottmeister and captains in their army, storming and plundering wherever they can. 16, 140. Münzer, the rebellious spirit, has turned everything into allegories. 1, 610. Münzer followed the dreams of Abbot Joachim in his interpretations of the prophet Jeremiah. 9, 1603. What Münzer taught that one must come to right, Christian piety. 16, 161 f. Thomas Münzer interpreted the parable of the mustard seed to mean that the gospel must be spread by force. 13, 1641. Muenzer wanted to catch in his sleeves the cannon stones that would be shot against his people. 16, 117. Muenzer taught that all goods should be common. The rabble no longer wanted to work, and what they wanted they took from the rich by force. 16, 164 The speech that Muenzer gave to the peasants to exhort them to stay and resist the princes. 16, 166 ff. Münzer said to the peasants: You must not fear the cannon, for you shall see that I will grasp all the rifle stones in their sleeves that they shoot against us. 16, 168. Münzer said in his speech to the peasants: I know for certain that God will help us and give us victory. For he has promised me this verbally and commanded that I should reform all the estates. 16, 168. Münzer boasted to Allstädt and said: "Yes, such unconsecrated ones! I have eaten two hundred gods (that is what he called the wafers). 19, 1240. Thomas Münzer confessed that in Halle, as a chaplain in a nunnery, he often omitted the words of the consecration in the morning at early mass. 19, 1240. Muenzer made several degrees or stages of Christianity: the disenchantment, the study, the amazement, the boredom and the serenity. 22, 1054. Münzer calls "uncoarsening" that one should mend one's ways concerning gross sins. 2, 954. Münzer praised his great strength, that he could abstain from pain and overcome the creatures. 2, 1572. In our time, Muenzer took upon himself to reintroduce inhuman insensitivity into the church and to bring it into pregnancy. 2, 1608. In our times, Münzer, Hetzer, Pellio the furrier Melchior Hoffmann?, Huth and many others wandered around as vagrants and sought their profit. 7, 82 f. Thomas Münzer proved at Zwickau and at Allstädt what kind of tree he is, because he bears no other fruit than to cause murder and riots and bloodshed. 16, 2. Münzer, the How
The Anabaptists and others have attacked our reputation and honor atrociously and insulted us with all kinds of invective and blasphemy. 1, 936. Münzer called Luther the new pope; indeed, Luther must have been King Saul to him, for he would have started, but the spirit of God would have departed from him. 22, 677. Since Luther wrote against the all-city, touching spirit, Münzer wrote back: "Against the soft flesh in Wittenberg." 22, 1021. Münzer called us Wittenberg theologians the scribes, and himself the spiritual scholars, and after him many others. 16, 2294 f. In our time, one has heard Münzer say: "O! Luther and others may have started the gospel, but they did not carry it out. 2c. 2, 245. Münzer preached: Luther made the consciences, well free from papal burdens, but let them remain in carnal freedom, did not lead them to God. 16, 161. Münzer thought that our weapons were nothing, and said that we did not understand the Scriptures and lacked the Spirit. 5, 367. Muenzer accused us of not having the Word, because he did not see in us the fruits that are indicated in the Psalm. But it does not follow that I do not have the gospel, because I am weak. 4, 1516 At Allstädt, Münzer preached against the pope and Luther alike, how the papal and Lutheran doctrines were incompetent. 16, 161. It was found at Frankenhausen and Mühlhausen that Muenzer had nothing to do with Luther; indeed, he was more vehement and bitter toward Luther than toward any man. 16, 358 f. Since Muenzer and the sacramentalists have heard that we teach the spirit and reject the works, they abuse this teaching and despise word and sacraments. 1, 1668. Thomas Muenzer, Carlstadt and the sacrament enthusiasts have waited for special enlightenment; some have also boasted that they have heard God's voice from heaven. 1, 1525 f. Those who despise the word of God fall into an obdurate mind, as can be seen in Muenzer's followers and the Anabaptists. 22, 1950. Münzer, the Anabaptists, the Sacramentarians Zwingli and Oekolampad have awakened and stirred up nothing but atrocious presumption and ambition. 1, 924. The three sects Münzer, the Sacramentarians and the Anabaptists have done great harm to the gospel, but have become disgraced again. 2c. 22, 1706 Münzer had a young nobleman, who had been sent with others to the camp of the peasants to recruit, stabbed. This angered the princes and the nobility very much. 16, 169. Münzer writes an impudent letter in the name of the peasants to the
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Count Albrecht of Mansfeld. 16, 115 Thomas Münzer's letter to Count Albrecht of Mansfeld prevented a treaty with the peasants from being concluded and five thousand peasants from being slain. 16, 116 f. Münzer's letter prevented the peasants assembled at Frankenhausen and the miners at Mansfeld from answering Count Albrecht's hereditary offer. 16, 118 ff. Münzer's very impertinent letter to Count Ernst of Mansfeld, a fierce Catholic. 16, 120 ff. Muenzer let himself think that he had a just cause, and hoped that he would prevail and win; but he was defeated, for he drove everything out of his own, and not God's, spirit. 1, 955. Münzer and others have wanted to destroy the papacy by sword and rebellion, others by contempt of the sacraments; but this only strengthens it more. 6, 500: In the places where Münzer, Carlstadt, Storch 2c. taught, the greater part went over to the Anabaptists. 6, 1584. Münzer and other raging people wanted to have the pope dead, but they wanted to do it with weapons, not with words. 2c. 9, 136. Münzer went along thinking that he wanted to suppress the pope and the Lutherans at the same time, so that he alone would rule; but the outcome showed it differently. 6, 366. Thomas Muenzer with his rebellious prophets, and afterwards the Anabaptist revolt, were proud of heart and did not want to listen to what they were told and admonished. 12, 680. Münzer was proud of heart, the Anabaptists likewise, but they not only caused great damage to the court, but also disgraced it. 9, 1310. Muenzer was sure and defiant, and everything that was against him had to be nothing. 14, 1861. If Muenzer, Carlstadt and their companions had not been allowed to sneak and crawl into other people's houses and parishes, all the great misfortune would have remained. 5, 721.' Since Muenzer had stirred up the peasants' revolt and had been caught, he finally said that he had been seduced into it by presumption; before that he boasted of the spirit and the profession. 6, 574. When Thomas Muenzer had gone so far with his sedition that we thought we would all have to go to ruin, God came with his power and ordered Muenzer to go aside. 13, 2623. Muenzer boasted that God spoke with him, but the outcome proved what kind of God it was, namely Satan. 1, 1119. Muenzer, Zwingli and others intended to get where they wanted to go, but before they really started, they perished. 5, 373. In Thomas Muenzer 2c. one has seen how it is with those who rob God of his honor and seek their own honor. 3, 1857.
The Holy Spirit struck Muenzer and his companions, and made them a terrible example to all the enthusiasts and the spirits of the mob. 20, 1682: Thomas Muenzer's confession, when he was questioned in kindness. 16, 122: Muenzer's farewell letter to those in Mulhouse, written after receiving the verdict, in which no sign of true repentance is expressed. 16, 125. Münzer's confession is nothing but a devilish, hardened hardening in his behavior; he does not confess to any evil that he has done. 16, 132. Münzer went trembling to death, took the Bible and said that he believed everything that was written in this book. But that is not enough 2c. 22, 1954. Thomas Muenzer and Pfeiffer, as seducers of the people, are caught and beheaded. 16, 141. Münzer was badly martyred at Heldrungen and then beheaded at Mulhouse. 16, 172 f. It is said of Thomas Münzer that he drank half a pub before his execution. 4, 1539. Luther's epilogue to the writing "Ein schrecklich Geschicht und Gericht Gottes über Thomas Münzer" 2c. 16, 116. Three letters of Luther to D. Rühel, concerning Thomas Münzer and the rebellious peasants. 16, 126 ff. Luther's preface to the writing "Schreckliche Geschicht und Gericht Gottes über Thomas Münzer. 16, 159. Melanchthon's History of Thomas Muenzer. '16, 159 ff. Narrative of how Thomas Muenzer was captured at Frankenhausen. 16, 171 f. Münzer turns to Luther for advice and assistance on behalf of the council of Zwickau. 21a, 274. Luther sends Spalatin an ungodly sermon by Münzer. 21a, 637. Thomas Münzer's letter to a citizen of Eisleben about his cause and doctrine. 21b, 3334 f. Dishonorable act of a nobleman against the widow of Thomas Muenzer at Mulhouse. 16, 98.
murmur. That is, murmur when we let the cross anger us and want to know from God why he does this or that. 1, 1271.
Murnar. Luther does not sense lies in Murnar, as in Emser. 18, 1344. It is more possible that the Rhine will dry up than that Murnar will lack words. 18, 1346.
Grumbling. To murmur against God is to come out publicly out of unbelief and doubt in God's word, to recoil against God with anger and impatience, and not to want to obey. 12, 807.
Musa. Luther gives his verdict on Antonius Musa to Bishop Amsdorf. 21b, 3148.
Music. Speech and voice alone were given to man so that he might know that he should praise God with word and music. Luther wanted all the arts,
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especially music, in the service of Him who gave and created it. 10, 1424. We have stripped the idolatrous, dead and mad texts of the papists and stripped them of their beautiful musica, and dressed them in the living, holy word of God 2c. 10, 142. 7 f. According to the word of God, music should be praised as the mistress and regent of human heart movements. 14, 429 f. God preached the gospel also through musica, as can be seen in Josquini's singing, that all composition flows out joyfully, willingly, mildly and sweetly 2c. 22, 427 f. Musica has now increased beyond measure, we now have many ornate instruments, since in David's time there were only psalteries, harps, violins, pipes, cymbals 2c. 5, 191. The use of music was formerly sacred, but in the course of time has been put in the service of lavishness and pleasure. 4, 343. Through music the evil spirit of Saul was driven out and the prophetic spirit was given to Elisha. 4, 343. Through music the devil is cast out, that is, the one who drives to all vices, as is shown in Saul, the king of Israel. 14, 430. Even the Holy Spirit honors music as an instrument of his own ministry, since he testifies in his holy writings that through it his gifts come upon the prophets. 14, 430. 14, 430. The Holy Spirit wanted to take music into his service, so that by singing the exhortation to put life in the back of the list and to desire death, he could move us the easier to do so. 4, 326. Music has by nature the power to stir and excite the mind. 4, 326 Music or notes, as a miraculous creature of God, helps to make the psalms comforting, especially when the crowd sings along and it is serious. 3, 1888 According to theology, music alone can bring about what otherwise only theology can bring about, namely a calm and happy mind. 21a, 1576. The devil, the author of sad worries and frightening restlessness, flees at the voice of music almost as much as he flees at the words of theology. 21a, 1575. Luther says: My inclination to music, which has often refreshed me and freed me from great troubles, is beyond measure. 21a, 1575. Luther is adorned and gifted by God with love for music. 21a, 1575. The prophets put their theology into music, so that they had theology and music exceedingly closely connected, and proclaimed the truth in psalms and songs. 21a, 1575. There is no doubt that many seeds of good virtues are planted in such minds.
The theology of music is that there is no art that can be put on a par with music. 21a, 1575. Luther says: I judge freely and do not hesitate to claim that, according to theology, there is no art that could be equated with music. 21a, 1575. The devil is a sad spirit and makes sad people; therefore it also comes that he flees from music as far as possible, does not stay. 22, 770. Music is a very good and divine gift, through which many temptations are dispelled 2c. 22, 1536. Music is half a discipline and disciplinarian, which makes the people more gentle, docile and reasonable. 22, 1538. Luther says: I have always loved music. Whoever knows this art is of a good nature, skilled in everything. 22, 1538. Luther says: Musicam must be kept in schools because of necessity. A schoolmaster must be able to sing, otherwise I will not look at him. 22, 1538. Music is an excellent gift of God and the closest to theology. Luther did not want to give up his little music for something great, and the youth must be accustomed to this art. 22, 1539. After theology, Luther gives musica the next place and highest honor. 22, 1541.
Musician. Luther asks the Elector to hire a good musician for the university who could be paid from the income of the deceased licentiate Blank. 21b, 2564.
Idleness. Those who live in idleness do not walk in the ways of the Lord, but of the devil. 4, 1982.
Mothers. If mothers did not bear children, nurse, wipe and nourish them, the entire human race would inevitably perish. 2, 1073.
Mother of God. Let no one place his trust and confidence in the mother of God or her merit, for such confidence is due to God alone, as the one high God. 11, 2202. The Scripture clearly says that Abraham, Isaac, Jacob and all believers are alive; therefore it is necessary that you believe that the mother of God is alive, but not that she has gone to heaven. 11, 2353.
Myconius. Myconius tells how he could not have obtained the indulgence from Tetzel in vain. 15, 364. Myconius' account of how the pandering for indulgences had finally become so bad that even emperors, kings, princes and lords were displeased. 15, 370 Luther consoles Frederick Myconius and encourages him to continue preaching the Gospel. 21a, 738 f. Luther expresses the suspicion against Myconius that the papal princes are uniting for war against the Protestants. 21a, 860. Luther asks Frederick
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Myconius to be patient with a preacher. 21a, 982. Luther asks Myconius to describe to him with particular care the history of the young man who died twice. 21a, 1600. Luther asks Frederick Myconius for his use for a poor debtor. 21b, 2170 f. Luther asks Myconius for a deposed preacher. 21b, 2856 f. Luther asks Myconius to release him from the tarnishing of someone for whom he has already written to Myconius. 21b, 3082.
Myrrh. Myrrh is a strong, bitter sap that flows from the trees in Arabia like a gum, or like the resin flows from the pines, spruces or firs in our country. 11, 2123. Myrrh has the property that bodies anointed with it do not rot, but are preserved. 12, 1790.
Mysteria. The Holy Spirit speaks Mysteria, that is his office; he can also meet it and interpret the Mysteria. 3, 692.
R.
Nabataeans. One reads about pagans, the Nabataeans, who were such strict rulers that they punished ingratitude with death. 7, 1531.
Neighbors. God must hold the hearts and fists of the neighbors, guide and turn them to peace, and steer and ward off the unruly ones. 5, 1313.
Reprinters. Because the reprinters seek only their avarice, they ask little about how rightly or wrongly they print it afterwards. 14, 1b. Luther says: "It has often happened to me that I have read the reprints and found them to be so falsified that I did not know my own work in many places. 14, 1b. Luther has no personal interest in the fact that reprinters rob us of our work and expenses for their profit, and he also desires nothing for his work. 14, 1b. I have to complain that the reprinters are unfaithful to our work. 14, 1b.
Follow. If you follow Anthony, Jerome, Gregory, you may err and often follow a fault instead of a virtue; if you follow Christ, there is no danger. 7, 139.
Successors. No successors of the apostles have had the promise of the Holy Spirit for their person. 19, 1767.
yield. In temporal goods one can yield, compare and give in, but not in eternal things; there it is not valid or one is lost. 7, 1322 f. One need not yield to any sect, even in a bag of the
Scripture, no matter how much they cry out that we are violating love by doing so. 5, 398. We should not presume to master and teach the Lord Christ, that he should yield and give way to his enemies, the devil and the world. 5, 978.
Descendants. The descendants are not moved by the examples of the ancestors, but always take on new things. 5, 1419.
to speak evil of. Those who speak evil of people act against the eighth commandment. 3, 1127.
Postscript. Luther's postscript to one of Melanchthon's concerns about the question of whether Anabaptists should be punished with the sword. 21b, 2684.
Neighbor. We are all neighbors to one another, the one who shows kindness to the other and the one who needs help. 11, 1543. According to all men's understanding, neighbors are those who belong together before God, where one needs help and the other can help. 11, 1566. While we live here on earth, we should also give ourselves to our neighbor as God has given Himself to us. 9, 1189. Our neighbor is every human being, especially the one who needs our help. 9, 670. Everyone beware of these pagan teachings: Thou shalt be thy own neighbor, and the like. 8, 1596. God does not need our help, but our neighbor is in need of our help, not God. 6, 838. Because we have received undeserved grace from God, we should do the same to our neighbor. 13, 952. If you want to serve Christ yourself and wait for him, you have your sick neighbor before you; go to him and serve him, and you will surely find Christ in him. 10, 2020. Whoever is not ready in his heart to help his neighbor with all that he is able, has not yet taken care of the child of Jesus. 11, 2032. If you do not do to your neighbor what Christ did to you, you do not have faith in Christ. 12, 1834. The lesser the neighbor is, the more I should accept him, not otherwise than as if he were my own flesh and blood, for Christ has put on our flesh 2c. 11, 2031. God has no power over you, though you never build a church for him, if you alone are useful to your neighbor. 11, 1342. He who passes before his neighbor also passes before God. 13, 858. We have gone to St. Jacob, to Aachen, to Rome, to Jerusalem, have built churches, have founded masses, and have forgotten our neighbor 2c. 11, 1341. We should deal with our neighbor's sin, just as Christ did: not judging, not talking back, not despising, but seeking to get out of his way.
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help 2c. 12, 31. If you want to serve God, serve him with a heart that is not hostile to your neighbor, or know that your service is an abomination before God. 13, 777. Whoever intends to serve God, let him do to his neighbor as God has done to him: he does not judge, he does not condemn, he forgives and gives gladly, be kind and helpful where he can. 13, 748. 2192. God says: If you want to love me and serve me, do it to your neighbor; he needs it, I do not. 13, 2333. God is so concerned with works toward one's neighbor that he wants to call back what he has done good, if we do not also want to do good to our neighbor. 13, 748. If you cannot help your neighbor with money or goods, because you are poor yourself, then your heart should be kind to him; God will respect that as if you had done it for him. 13, 1277. Whatever you do to your neighbor is called done to God and served by God, because God has commanded and commanded it. 13, 2333. The Christians say: Because Christ loved me, I will love my neighbor in turn and do with all my heart what I should do 2c. 13, 2332. One should be in accordance with one's neighbor, so that those with whom one dwells may suffer. 3, 337: One may be right with one's neighbor, for he has the law; but God wills to do as he pleases, for his will is the law. 3, 813.
Night. That the night and the day alternate and change is for the sake of men and animals, that they may have their rest and be refreshed thereby. 1, 51. The night is the first part of the day. 3, 27. The night was divided into four watches by the ancients. 5, 759. The Jews also divided the night into four fourths; therefore we read in the Scriptures that it is often written: about the first night watch, about the other, third and fourth night watch. 8, 943 f.
Night Ghosts. How Luther instructed a young man, a blacksmith, who had been deceived and frightened by night ghosts. 22, 772.
Supper. He who wants to be a Christian and keep himself Christian should not abstain from the evening meal, but use it often and much, for we need it well. 13, 309. Since, according to common church usage, the evening meal is called a sacrament, it follows that something is given in it to strengthen the faith and comfort the conscience. 16, 1000: In the supper of the Lord, the cup was mixed with water, because blood and water flowed together from Christ's side. 13, 494. Because Christ did not command that the wine be mixed with water in the supper, the chalice was not mixed with water.
It is unnecessary to make a necessary commandment out of it. 13, 494 f.
naked. After the fall, Adam would have been ashamed to be seen naked by God and man, because his trust in God was lost through disobedience. 1, 204.
Going naked. In the state of innocence, going naked was the greatest honor; but after the fall, Adam and Eve were ashamed and sought aprons to cover their shame. 1, 203.
naked. It does not take place that we would like to think that Isaiah walked completely naked, but he only walked in a short garment while he had taken off the long garment. 14, 1184.
Naaman. Naaman was converted by the word and teaching of the prophet Elisha, so that he was no longer a Gentile, but a true member of the church. 2, 1830. Naaman of Syria did not come to circumcision through the prophet Elisha and yet became holy and God's child, no doubt many with him; so also Job 2c. 20, 1882.
Nail marks. The nail marks on the hands and feet of Christ are commonly said to be transparent. I believe that there are scars in that place. 13, 1943.
nourish. God proved to Israel in the wilderness that he could feed and clothe them without human intervention. 3, 1608.
Food. Christians should learn that where the account of temporal food is lacking, they should keep the word and start believing. 13, 283. That we may trust God, that he will gladly give us the food that he gives abundantly to all the wicked. 22, 1948 Simple food makes the body healthy and keeps it from diseases, which arise either from lavish eating and drinking or from gluttony and overindulgence. 1, 257.
Nahum. Nahum in Hebrew means a comforter or one comforted. 14, 1332. Nahum means a comforter or a comforted. 14, 1374. Nahum, in German a Tröster, comforts the people of God, as their enemies, the Assyrians, shall be disturbed again. 14, 62 f. Nahum prophesies about the disturbance that the Assyrians were going to cause against Israel and Judah. Therefore, it seems that he was before Isaiah, or ever around the same time. 14, 62.
Name. Name means a good rumor, fame, praise, honor. 7, 1411. Where it comes from that the same persons are called by different names. 2, 987 ff. Luther says that common names are the best. All people expected an unusual name when John, his first son, was born 2c.
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22, 1896. The old Germans gave the princes and lords very fine names, as Ludewig, Heger, Hermann. 5, 715. The names given by the parents to the children in the Scriptures are not just invented, but either contain a prophecy or indicate the outcome. 1, 398. The names of the descendants of Cain are given to them out of special advice, also not without special meaning, as also the names of the pious patriarchs. 1, 383. All names that God gives bring with them what they are. 7, 1582. All names of God have the same power if you have godly faith; without the same, even the name of the Holy Trinity cannot benefit you. 4, 492. The Hebrews boast that they have ten names of God. 4, 491. Jerome in epistola ad Marcellum enumerates ten names of God: El, Elohim, Elohe, Zebaoth, Eljon, Ehje, Adonai, Jah, Jehovah, Schadai. 20, 2057. There are probably more names of God in Scripture than those listed by Jerome: Ab, Bore, Or, Chai 2c., Father, Creator,. Light, Life, Salvation and the like. 20, 2057. It has been rightly said that the name of the Lord was unpronounceable, because at that time the mystery of the Trinity was not revealed, only hinted at. 4, 496. The Scripture does not say that God's name is inexpressible, but God's essence, wisdom, power, 'goodness 2c. that not the letters, but what is meant by them, is inexpressible. 20, 2058. The name of the Lord is a good rumor, praise, glory, praise and proclamation of God. 4, 498. The name of God is mercy, truth, justice, power, wisdom, and the accusing of one's own name. 8, 1433. all virtues names find God's name, as, just, pure, true, simple, bad, wise 2c. 7, 763. We believe, preach and confess that the person called Jesus Christ is, according to his name, the only Savior of the world, who saves from sins 2c. 9, 1267. The "name of the Lord" is properly applied to Christ. 1, 399. 1, 399. Nowhere can you see the name of the Lord more clearly than in Christ; there you will see how good, lovely, faithful, just and true God is 2c. 8, 1434. Men have nothing more precious on earth than the name of the Lord, for this they praise before men as only mighty, wise, holy 2c. 4, 615 f. In the first petition, "thy name" means as much as God's honor or praise. 7, 771. The name of God is rightly led when the word of God is rightly preached and the hearers rightly accept it. 3, 1076. God's name is sanctified when we separate ourselves from that which is unholy, for Christians are called
holy and righteous children of God; this they have from God. 12, 1757. God's name is profaned when we use it indecently, namely when we live shamefully and indecently, since His name has been invoked over us. 12, 1755. The name of God is blasphemed when preachers do not preach rightly, but deceive the people under the appearance of the divine word and name. 3, 1076 f. When one preaches, teaches and speaks under God's name, which is nevertheless false and seductive, this is the greatest shame and dishonor of His name. 10, 108. Most of all, the abuse of God's name goes into spiritual matters that afflict the conscience, when false preachers offer their lies for God's word. 10, 41. God's name is profaned when it is used for sorcery, blessing, lying, swearing, cursing, deceiving. 7, 762. To misuse God's name is either to misuse it for lying, or for cursing, swearing, conjuring, and summa to any wickedness. 10, 42 f. This means to take God's name in vain, when one calls God the Lord, in whatever way it may be done, to lie or to do all kinds of evil. 10, 41: Lying and deceiving is a great sin in itself, but it becomes much more serious when one wants to justify it and uses God's name to confirm it. 10, 41 f. The misuse of God's name is the highest sin that can happen outwardly. 10, 41. It is commanded to use God's name for truth and all good, as, if one swears rightly 2c., also as one teaches rightly, when one calls upon Him, gives thanks and praises. 10, 43. If the name of God is already honored with the mouth, genuflections 2c., it is only gleissnerei, if such reverence is not done in the heart by faith. 3, 1078. It is a twofold necessity or benefit, for which one should use God's name, namely our blessedness and the glory of God. 3, 1194. Unless our name becomes nothing in our own eyes and in the eyes of all men, the name of the Lord cannot be great and high to us. 4, 616 f. Then the name of the Lord is glorified, exalted and loved, when our name is brought to nothing and hated, both by us and by men. 4, 611. The name of God is not sanctified or profaned with the mouth alone, but also with all the limbs of the body and soul. 7, 764. God considers only those good who sincerely confess that they dishonor God's name and constantly desire that it be sanctified. 7, 771. Every man is found to be a blasphemer of the divine name, though the trustworthy saints do not want to believe it. 7, 768. Just as it is impossible that the name of the
1230Name - Narrentheiding. 1231
It is impossible for him who clings to him and endures to fall, because he is eternal and almighty. 4, 1190. Those who are baptized in God's name are consecrated and sanctified by baptism, are called God's children and are to be kind, merciful, chaste, righteous, truthful, simple 2c. 7, 763. After the heart has been justified by faith based on God's name, God gives them power to become God's children. 8, 1434. To those who believe in the name of the Lord, all sins are forgiven, and righteousness is imputed to them because of the name of the Lord. 8, 1434. Just as the name of the Lord is pure, holy, righteous, true, good, 2c., so it makes the heart thoroughly like Himself, which is done through faith. 8, 1434. The heart and the name of the Lord are related by faith. 8, 1433. He is not a bad doctor of the Scriptures who can rightly call the name of Jesus, even if he has not written or read many books. 9, 1267. God's name is given to us because we have become Christians and have been baptized, so that we are called God's children, and have the sacraments by which he incorporates us with him. 10, 107. We should always bear the holy name of God in our mouths to harm the devil, so that he cannot sound as he would like. 10, 44. Luther says: "I have tried it myself and have experienced that often sudden great accidents have turned and gone away just by calling on the name of God. 10, 44. God's name is most desecrated by those who live holy lives, but are proud in their hearts to think themselves righteous and holy, since God alone is righteous and holy. 12, 1755. God's essence is in heaven, but his name is also on earth; therefore his name is sanctified, but not his essence, which rather sanctifies everything. 12, 1755. Whoever wants to have forgiveness of sins and a clear conscience must seek it in the name of Jesus and refresh himself in this name. 13, 2072. It grieves the pope and all human reason that all other names should be cut off, and that salvation should be placed in the name of Jesus alone. 13, 2072. It is very comforting to know that one is baptized, not by a man, but by the Trinity itself through a man who does the work in the name of the Trinity. 19, 60. The words: "I baptize you in the name of the Father" 2c. indicate that the work itself, as a foreign one, is done instead of and in the name of God. 19, 60. This is the way of the Jews: With the mouth they honor the letters of the name of God, and with the heart they defile and blaspheme God. 20, 2060.
Nannes. Luther's epilogue to the treatise of John Nannis of Viterbo on the rule of the pope. 18, 456. From the writing of Nannis you will come to know that the pope, the son of the liar, the devil, must not be believed even in one syllable. 18, 461.
Naphtali. Naphthali means reversed or changed. 3, 471.
Fool. A fool, according to the Hebrew way of speaking, is a person who does not hear God's word or does not believe it from the heart. 5, 1455. The word fool includes all kinds of profanity, cursing and blasphemy, backbiting, judging, judging, after-talk and all blasphemous words. 11, 1339. This is King David's, and especially Solomon's way, that they call fools or fools all kinds of loose, careless, heedless people, mostly those who drive without God's word 2c. 14, 29. In his book of Proverbs, Solomon calls "fools" all those who despise God's commandment, and "wise men" those who keep God's thoughts. 14, 27. In God's things and commandments I should therefore think: If it looks foolish to me, it is no other cause than that I am a fool who cannot understand the divine wisdom. 13, 107. If you can suffer something to be considered good to be rejected, and you can consider yourself a fool and be a fool, then you are in good health. 11, 2225. Solomon does not speak of bad or lowly people when he speaks of fools, but of the best in the world. 14, 30. The fool rules everywhere; he has his being in the council and in the courts of princes 2c. 5, 1548. A fool cannot be guided by any council, unless you say what is in his heart. 5, 1546. Fools are the ones who subordinate themselves and have subordinated themselves to help the people with many laws and teachings. 3, 64.
Jester, Claus. Claus Narr may well have said: "Shut my mouth, that misfortune has been so ugly. 22, 161. 164. Claus Jester answered the prince who asked him how much he valued the precious stone he bought: As much as a rich fool might value and pay for it. 22, 203. How Claus Narr rebuked the bishop of Mainz when he prayed. 22, 1948.
Narrentheiding. Narrentheiding are the fables and fairy tales and other gossip, such as the Pfaff von Kalenberg, Dietrich von Bern 2c. 12, 454 f. Narrentheidinge are all useless fables, in which no instruction and knowledge is contained. 3, 1304. To the Narrentheidingen belong the Altweibermärlein and the läppischen Posien, the histories of the priest of Kalenberg, Dietrich von Bern 2c. 3, 1304. To the Narrentheidingen belong the Meinun-.
1232Foolishness - Natures in Christo. 1233
The most important of these are the philosophers' poems, the glosses on Aristotle and the chatter about dialectics, and the dreams of the astrologers. 3, 1304. Among the Narrentheidingen are the legends of the saints and the great swarm of lies about miraculous signs, pilgrimages, masses, saint service, indulgences 2c. 12, 455. Narrentheiding is that one has mixed a foolish, ridiculous gossip with the sermon on Easter, as one has cradled the child at Christmas 2c. 12, 455.
Folly. The greatest foolishness is that we do not remember God, God's judgment, God's wrath and the eternal goods, but worry about the temporal. 13, 1335.
Nazirites. The Nazirites had their special ceremonies, did not drink wine or anything that made them drunk, nor did they shave their heads. 2, 2052. Some were Nazarites for a time, according to their pleasure, others had a vow that lasted for as long as they lived, like Samson. 2, 2053. Nazirites have been fleshly saints, holy prophets, ordained to govern the people. 3, 642.
Nathan. Through Nathan, God says to David: "I will place your son in my kingdom forever"; Isaiah was especially moved by the word "eternal kingdom" and felt that this is spoken of a man who must be God on high. 3, 1904.
Nathanael. Nathanael is a true Israelite, who has the promise and faith of Abraham, and believes in the prophets' teaching without falsehood and simple-mindedness. 7, 1758. Nathanael is praised and preached higher than the other apostles and yet does not become an apostle. 7, 1745.
National Council. Another much more vehement and threatening letter from the pope to the emperor concerning the promise of a national council. 17, 1012 ff.
Nativity. When his nativity, Cicero's and many others were printed at Nuremberg, Luther said: "I do not think anything of them, nor do I agree with them. 22, 1548.
Nature. God did not reveal all nature, but the lesser part; hence the study and research of nature has arisen. 11, 301. The farmers also testify that nature generally grows old and does not produce as much as in earlier years. 2, 1740. After the Fall, the whole of nature took on a completely new form of all things, first through sin, then through the general flood. 1, 121. Nature demands that one day a week be kept quiet from work, both men and cattle. 3, 1084.
We bring sin into the world by nature, as we are conceived and born. 3, 664. The whole nature of man was corrupted by the sin of Adam. 19, 1454. The Scriptures, which teach us the cause of sin, testify that there is nothing good in the nature of man 2c. 19, 1455. Nature in itself, apart from grace, is so evil that it neither gives thanks to God nor honors Him, but deludes itself, and falls into evil beings without ceasing. 14, 101. Nature is so corrupt that it no longer knows God unless it is enlightened by the Word and the Holy Spirit. 1, 581. Our nature is so bad and corrupt that it forgets even the greatest good deeds of God. 4, 1620. Nature, which is corrupted by original sin, cannot use the gifts of God properly, because the heart of the one who uses them is bad and evil. 1, 856 f. The more nature endeavors to wriggle out of sin and death, the more it is repulsed and the deeper it falls under this tyranny. 6, 712. Because in human nature there is no ability to be obedient to God, God must change the old corrupt nature and create such hearts that willingly serve God. 5, 990. Human nature without the Holy Spirit can have no footing and refuge except in its piety and good works. 2c. 22, 457. Nature can do nothing but be horrified and unwilling that such a Lord is left over us after this life, whom we must fear even after death. 5, 765. Human nature is ready and inclined to evil, but the law of the Lord is good, holy and just; therefore the will of man is hostile to the law. 4, 231. Foolishly and sacrilegiously, many teach that man by nature can love God above all things. 4, 313. Our nature can suffer the good deed of God, but it does not want to suffer the punishment. 3, 1065. Nature, as it is condemned, flees from God; free will and human powers are unable to do anything. 3, 1008. Nature and free will cannot stand before God, for they fear, consider God a devil 2c. who could do nothing but anger. 3, 1008. Nature concedes that God is the one who helps; but who that same God is, that she does not concede. 3, 729. Nature does not want to uproot God through the gospel, but lets remain what is natural and directs it to the right path. 3, 370. Nature without God's word acts foolishly and wants to beautify itself. 3, 81.
Natures in Christ. Christ is one, undivided person, and yet has two natures, divine and human with body.
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and soul. 5, 233. The two natures, divine and human, inseparably united in One Person, are One Christ, who is true God and true man. 13, 133. The two natures, divinity and humanity, become healthy in the person of Christ, and attributes of both natures are attributed to this person. 7, 1932. We are to believe and confess that the two natures in Christ are One Person, the Son of God and the Son of David One Son. 6, 664. Christ our Lord has two births, or two natures in One undivided Person, for He is One Christ, not two Christs. 3, 1908. The two natures are united in the person of Christ in One Being in such a way that whoever believes in the Son of Man also believes in the Son of God. 7, 1933. The two natures of Christ are in One Person; the Scripture says that the Jews crucified the Son of God, not mankind. 9, 1401. The two natures are the one Christ, otherwise not enough could be done for our sins, and then nothing would come of our blessedness. 7, 1906. What is attributed to both natures is actually understood in one person, so that I can say of the Son of Man that he created heaven and earth. 7, 1939. The natures are well divided, but there remains only one Son, both of God and of the Virgin Mary. 7, 1906. The ancient Fathers said that the attributes of both natures are given and attributed to the whole person of Christ in concreto. 7, 1939. The enthusiasts cry out about us that we mix the two natures into one being; this is not true. We do not say that divinity is humanity, or that divine nature is human nature. 20, 945 f. It is not necessary to separate the person of Christ, nor to mix the two natures or the divine and human natures into one another. 3, 1959. The natures in Christ must not be torn apart, as Nestorius made a lot of noise and said that the Jews did not crucify the Son of God, but the Son of Mary. 6, 664. What is attached to one nature of Christ is also attached to the other, yes, it refers to the whole person. 9, 1401. Because the two natures are in the undivided person of Christ, what is otherwise proper and due to the human nature is also attributed to the divine nature. 7, 1909. The two natures in Christ are so harmonized with each other that none can be separated from the other. 3, 748. The two natures, humanity and divinity, are not separated, but so united in One Person that what is said of one nature is also attributed to the other.
The one person of Christ does not have to be divided or separated into two persons. 7, 2103. The one person of Christ does not have to be divided or separated into two persons, also the two natures do not have to be mixed into one nature. 3, 1961. It is true that the quality of the divine nature does not rhyme with the human nature, and yet the two natures are so purified that there is One God and Lord. 7, 2104. The divine nature takes on humanity, and Christ gives himself into our flesh and blood, so that we might be saved through him. 7, 1940. The divine nature has always remained united with the human, but in his suffering Christ was abandoned by the divine help and power. 6, 665. For the sake of the divine nature, Christ was also exalted above all things after the human nature, to the right hand of the Father, because the divine nature is purified with the human nature into One Person. 6, 668. The human nature has not been set above all from eternity, but now it has been set above all because of the divine nature and with the divine nature. 6, 666. Christ is our servant according to the human nature, but because the divine and the human nature are connected to one person, the Son of God is also called our servant. 6, 670. Everything that is said of the Son of God is also said of man or of human nature. 6, 673. The two natures in Christ must be distinguished, but the person must be kept one. 3, 1959. David indicates the two natures in Christ, the divine and the human, and yet does not speak of two, but of one Lord and Ruler. 5, 194. divine and human nature, that is, God and man, remain inseparable in one person. 3, 748. Where one nature is in Christ, there must also be the other, and none can ever be separated from the other in eternity. 22, 289. The high doctrine of the two natures in the One Person of Christ is known only to Moses and the prophets and the Christians. 3, 748. In the doctrine of two natures in Christ, the Jews and Turks are excellently high and over high in spirit and consider us Christians to be great fools. 3, 1959 f. "That you may become fellow members of the divine nature" is such a saying, the like of which is not found in the New and Old Testaments. 9, 1349. No human, yes, no angelic tongue can sufficiently explain the exceedingly comforting union of the divine and human nature of Christ. 6, 95.
Natural Law. Where Mosi's law and natural law are one thing, the law remains and is not abrogated externally without being abrogated spiritually through faith 2c. 20, 152. The natural law cannot be separated from the divine law.
1236Natural History - Inclination. 1237
be separated. Its use, however, is such as one makes of the mirror. 22, 1856.
Natural history. Some interpreters think that Solomon rejects natural history, astronomy and the studies of the whole philosophy as useless gadgets 2c. 5, 1379.
natural. The Ten Commandments are taught because the natural laws are nowhere so finely and neatly written as in Genesis 20:153.
Naumburg. The people of Naumburg and Zeitz already received the Gospel through their sovereign at the time of Bishop Philip, against the will of the chapter. 17, 95. After the chapter of Naumburg had chosen a bishop, they reported it to the sovereign, but did not name the person, and nevertheless asked for protection for their bishop. 17, 98. The canons of Naumburg knew that they had chosen such a bishop, who was not to the liking of the monastery or church, nor of the sovereign. 17, 98. Since the sovereign demanded of the chapter of Naumburg that they elect another, Christian bishop, they refused to do so, and have themselves renounced their election. 17, 100. The Elector and the Duke of Saxony, as patrons of the Naumburg chapter, had to maintain the churches of the chapter in the holy Gospel and the known truth. 17, 113. The bishops of Naumburg and Zeitz together with their cathedral chapters have always stood by the princes of Saxony as their sovereigns and patrons. 17, 120 f. The Bishops of Naumburg and their cathedral chapters have since time immemorial attended or sent to the Diet of the Princes of Saxony at their request. 17, 121. Since the bishops of Naumburg have at times wanted to be forced by penal mandates to control 2c., they have asked the sovereigns to excuse them to the emperor. 17, 121 The bishops of Naumburg have enforced what was decided at the Diet of the Princes of Saxony with the help of their subjects and their monasteries, taxes 2c. 17, 121. The bishops of Naumburg have been summoned by the princes and princes of Saxony at all imperial congresses, for a period of time that has lapsed, in the imperial courts. 17, 121. If one of the bishops of Naumburg died, the cathedral chapters kept their election in such a way that they notified the sovereign of the death and the future election. 17, 122. In 1517, the cathedral chapter of Naumburg nominated Vincenz von Schleinitz as bishop, but because of Elector Frederick, elected Duke Philip of Bavaria. 17, 123. None of the bishops of Naumburg, nor their ambassadors, have been nominated in living memory.
or within the statute of limitations at imperial congresses, much less have they had any standing or session in the empire. 17, 127. The Elector of Saxony has not desired more from the bishopric of Naumburg than that a Christian and peace-loving, also God-fearing bishop be there. 17, 130. That the bishops of Naumburg and their chapters recognized the princes of Saxony as their sovereigns is evident from the Protective Deeds 2c. 17, 133. Luther's writing: "Exempel, einen rechten christlichen Bischof zu Weihen. Done at Naumburg in 1542." 17, 88. The Elector reminds Luther and Melanchthon that they promised to have "the Naumburg action" brought to light by a print 2c. 21b, 2713.
Nazarene. The Nazarenes had a peculiar worship service not unlike that of the monks. 4, 2134.
Nazarene. Some vowed not to drink wine for fourteen days or four weeks or half a year; they were called Nazarenes. 7, 1507.
Nazarenus. Christ seems to be called Nazarenus from the Hebrew, which means chosen, set apart, sanctified, consecrated with a new crown. 22, 1944.
Mist. When Solomon dedicated the temple, fire fell from heaven and consumed the sacrifice, and the temple became full of mist, (that is, it) the divine majesty that showed itself present in it. 20, 1947.
Nebuchadnezzar. The king Nebuchadnezzar has a glorious testimony in the Scriptures, as Darius and Cyrus also, that he knew God, and yet he was uncircumcised. 1, 1023. In Nebucadnezzar, Alexander and Augustus, very good and understanding rulers, are found exceedingly great infirmities. 5, 396.
Neidhart. Enidhart cannot prove his evil treachery at court; he must first slander, and then scratch and suppress the innocent. 5, 868.
Nephews. Nephews - grandchildren (nepotes). 3, 621.
take. "Take" does not mean to receive something with the hands alone, but also to bring to me by other means as it may happen. 20, 37.
Inclination. If you are a Christian, you will undoubtedly feel all kinds of impulses and evil inclinations in the flesh. 9, 1194. The natural inclinations are not extinguished by the Holy Spirit, by the word and faith, but increased. 2, 1609. Although faith redeems us at once from all the guilt of the law and makes us free, evil inclinations still remain in body and soul, which faith combats. 12, 123.
1238Nemesis - Nicaea. 1239
Nemesis. The pagans gave Nemesis or Adrastia as an undesirable companion to "those" who did not know how to keep a measure in well-being. 6, 1344.
Neobulus. Luther assures the Landgrave of Hesse that he has no ill will against him, but that he is only disgusted by the book of Huldrich Neobulus. 21b, 2746 f.
Nero. Nero, Heliogabal and Commodus became princes and emperors under great expectations, but they deceived the hope and expectation of all. 5, 1451. The emperor Nero, as an enemy of the kingdom of Christ, had the supreme princes of this kingdom, St. Peter and Paul, executed as if they were enemies of his temporal kingdom. 5, 853. At the court of Nero, Processus, Martinianus and others came to faith, who also went to death for the sake of Christ; this is God's work. 5, 459.
Nesen. Luther asks Joh. Lang to help Justus Jonas in his affairs; he reports Wilhelm Nesen's death to him. 21a, 633.
Nestorians. The Nestorians said that Mary was not a mother of God, but only of the man JEsu, who was only naturally her son. 7, 1905. The Nestorians did not want to call Mary God's mother and did not want to say that she gave birth to God's Son. 8, 385. The nonsensical teachings of the Nestorians and Schwenkfelds tear the person of Christ apart and make two sons. 6, 665.
Nestorius. Nestorius made two persons out of Christ, and one person out of each nature. 3, 667. Nestorius set two different sons, or Christ's, one God's, the other Mary's son. 3, 667. Against Nestorius the Concilium at Ephesus is held in the year 431. 3, 667. The two heretics Nestorius and Eutyches have fooled that Christ is man and God in two persons, not in one. One person. 3, 660. Nestorius taught that God or God's Son, Jesus Christ, was not born of Mary the Virgin, because God was a spirit that could not be born, but only man. 3, 667. Nestorius separates mankind from the Godhead, and makes a special person out of every nature, that only man, especially, is crucified. 3, 1962. Nestorius' false doctrine says that God did not become man, but that God remains for himself, a separate person from man, and again. 3, 1961. Nestorius makes of any nature for itself a separate person, and two separate sons. 3, 1961. Nestorius makes of Christ two persons, that another person is born and crucified, and another person is born and crucified.
The first person was not born and was not crucified. 3, 1961. Many wise men, like Nestorius and Eutyches, have wanted to make either Godhead and humanity in Christ One nature, or else two persons. 3, 1959. Nestorius makes two persons, two sons, one born of the Virgin, the other born of God. 6, 672. Reason thinks of the person of Christ nothing else than what Nestorius, Arius, Macedonius and the Jews have imagined. 6, 666. From Nestorius' opinion it must follow that Christ is a pure man and two persons; but this was not his opinion. 16, 2230. Nestorius confesses two natures in one person, God and man, but does not want to admit the communicatio idiomatum. 16, 2228. Nestorius did not want Mary to be called the Mother of God, because Christ was not born of her according to the Godhead, but according to humanity. 16, 2226.
new. God creates by his works and gifts many and great and always new things. 5, 1393. All men have the same tratten, and you will not find one who would have been minded in a new way. 5, 1393. Nothing new happens under the sun, because the old Adam is the same in all. 5, 1393. Where the whole man does not become new, no work is valid or helpful, and man cannot see God's kingdom, but must remain condemned under sin and eternal death. 11, 1167. The first of January is called the new year's day according to the Romans; we Christians begin the new year on Christ Day. 13, 1528.
Neuenaar. The Elector asks Luthern to take care of the preacher of the Count of Neuenaar during his stay in Wittenberg. 21b, 2050.
Neuendorf. Luther uses the name Hans Neuendorf. 21a, 420.
Neuenhagen. Luther's letter to Thomas Neuenhagen, preacher at Eisenach. 19, 1018 f.
newborn. A newborn person drives away sin, death, the devil, the world and all misfortune through faith in the exalted Christ. 13, 2125. A newborn man does good works, is obedient to God, is diligent and faithful in his profession, loves his neighbor, helps and serves him 2c. 13, 2125.
New Year's Day. From the Romans we have New Year's Day, the whole art of jurisprudence, the horologium or pointer, and the names of the days of the week. 13, 1528.
Nicaea. The Concilium of Nicaea met to preserve the ancient article of faith, that Christ is true and real God, against the new cleverness of the
1240Nothing -Noah. 1241
Arius. 16, 2188. The Council of Nicaea was not held by the Pope's command, nor was he himself present at it, nor was there a deputy for him. 18, 499. The Council of Nicaea not only does not grant the Roman bishop supremacy and sole rule, but only the care for the Italian churches. 18, 816.
Nothing. God created heaven and earth from nothing. 1, 12. Whoever is not yet nothing, God can also make nothing out of him. 4, 1692.
In the past, children were accustomed to fasting and praying to St. Nicholas, but now they should be taught to praise and thank God for all the good things he gives them. 10, 48. the legend of the feast of St. Nicholas mixes in a lot of childish things and at times lies. 11, 1936.
Descent of Christ. From the Descent of Christ to Hell. 4, 1474 ff. Christ's descent to hell was something else than that he is buried. 6, 1224. In the article of Christ's descent to hell, it is to be believed that he, true God and man, with body and soul, undivided, went down to hell and broke hell. 13, 1872 f. In truth, the soul of Christ descended to hell according to its essence. 4, 990. I do not know how it happened with the descent of Christ to hell, nor will I be able to think it out or explain it; therefore, I will remain with the simple words and childish images. 13, 1873. The pictures of Christ's descent into hell help to preserve the right, pure mind, namely that Christ himself personally destroyed hell and bound the devil. 13, 1874.
Niederland, Georg. Luther asks the Elector for a scholarship for Georg Niederland. 21b, 2302.
Nobody. No one, the rogue, is the one who both confuses and ruins everything in the house and world regiment. 2, 1099.
Niemeck. Prince John asks Luther to suggest a pastor who is suitable for Niemeck. 21a, 802. Luther proposes M. Georg Wesel Witzel von Vach for the parish of Niemeck. 21a, 805 f.
Nile. The Nile is said to emerge in the middle of summer, around the time of the solstice, when the sun passes through the signs of Cancer, Leo and Virgo. 2, 1701.
Nimpschen. Nine nuns who had escaped from the convent at Nimpschen were taken in by Luther at Wittenberg. 15, 2620. Luther gives the names of the virgins who escaped from the convent at Nimpschen. 19, 1675. Luther, through Spalatin, refuted the
Resignation of the nuns from the convent at Nimpschen. 21b, 1896.
Nimrod. The name Nimrod comes from derogatory, renegade, being contrary. Therefore, he was either the first Turk or the first Pabst in the world after the Flood. 1, 668 f. Nimrod has arrogated to himself with the sword and violence of the title and name that he wanted to be a mighty hunter before God, that is, a lord in the church. 1, 670. Nimrod has had a beautiful appearance, but in truth he is an apostate and tyrant, a ravager of the human race, a persecutor of the holy people. 1, 670 f. Nimrod did not hunt and persecute wild animals, but people, especially those who ruled the church with doctrine. 1, 671. Nimrod is an example of all world princes. 3, 193. Nimrod built Babylon. 3, 193. Nimrod is called a hunter because he became a lord by force. 3, 192. Nimrod is a father of all who rule in the world by force. 3, 192. Nimrod was a mighty persecutor of the saints of God, an enemy of the word and the church. 1, 672.
Nineveh. Nineveh means in Hebrew the beautiful or pretty, as a pretty, well-built city is beautiful. 14, 904. Luther thinks that the city of Nineveh was hardly as big as Cologne or Erfurt. 14, 932. It is also said of Nineveh that it was divided into four circles or cities. 1, 674. Nineveh is not called a city of God because God built it, because Assyria built it, but because God cared for it, took care of it 2c. 14, 933. Nineveh is called a city of God because it had the right religion and was preserved by God for the sake of the pious man Assur. 1, 675.
Ninivites. Jonah describes that the Ninivites became righteous first, and because their faith is pleasing, their works are also pleasing. 14, 963. The sacks and fasting of the Ninivites would have been nothing, but God saw their faith. First they believe, then they do the works. 14, 963. The Ninivites, seeing that God was reconciled, returned to their former life by postponing the threatened punishment. 14, 1377. The works did not produce faith among the Ninivites, but faith produced the works. Therefore, the passage Jonah 3, 5. does not serve against us, but for us. 14, 935.
Mermaids. In some places, mermaids are found teasing children into the water at the edge and drowning them; they are all devils. 11, 560.
Noah. Noah means rest. Lamech gives him this name, because he hopes that through him
1242Noah -Nuns. 1243
The Lord is the one who will bring salvation from the curse of sin and from sin itself. 1, 431. Lamech was under the misapprehension that Noah is the promised seed, because his grandfather Enoch is moved into paradise without all pain, without sickness and death. 1, 429. God instructs Noah and tells him how he should build the box, so that he can believe all the stronger and more certain that God wants to preserve him and his people. 1, 513. From Noah's marriage state springs a new world and a new church; the same is as it were the nursery of the world, which is to last until the last world and the last judgment. 1, 502. Noah with his family has been in the box for a whole year. 3, 167. Noah has been in the ark for a whole year and ten days. 1, 565. Noah still lived through Abraham. 3, 209. Noah died in the fifty-eighth year after Abraham was born, so he was still Abraham's schoolmaster for about fifty years. 1, 655. Noah has seen his descendants until the tenth generation, because he died when Abraham was at fifty-eight years. 1, 710. Noah lived three hundred and fifty years after the flood. 1, 627. Noah suffered great trials of doubt about God's word. 3, 147. Noah stood in the highest battle for such a long time and did not waver. 3, 148. Noah preached daily and received scorn and mockery as a reward, so that his heart was well crucified. 3, 148. We see and experience how much anger, hatred and hostility a sermon arouses; what will Noah have to suffer who preached for centuries? 1, 501. Noah is called a preacher of righteousness by Peter. 3, 146. In Noah's time there were many learned, wise, pious, honorable people to whom he alone had to keep what God says. 3, 148. Noah was mocked by his contemporaries as a fool. 3, 146. All his friends left Noah, no one believed his sermon nor accepted it. 3, 145. It is a great example of faith that the eight people in Noah's ark certainly believe that they alone are right. 3, 146. Noah was a true miracle man, who alone set himself against the whole world and condemned all the others as evil people. 1, 500. Noah with his own is condemned as a rebel, heretic and slanderer of temporal and spiritual majesty, as we are by the pope and his bishops. 1, 479. Noah and his people had to cling to the mere word and fight against all senses and reason by faith alone. 3, 157. Noah was not allowed to go out of the box before God told him to, so that he could be sure of it.
His work would be in God's favor. 3, 168. The second promise of Christ is taken from all other Adam children and attributed to the one Noah and promised. 1, 519. Noah was not preserved by works, but by faith in God's mercy, to which the words of the promise brought him. 1, 556. Noah was righteous through faith in the promise of the seed of the woman; he is called righteous because he walked in the fear of God. 1, 499. The covenant that God made with Noah includes not only the physical protection and protection of God, but also eternal life. 1, 519. Noah had to see the downfall of his brothers, sisters, blood friends and brothers-in-law, who all despised him and his preaching as a fable. 1, 465. Noah was the highest prophet of the whole world, because first he teaches for a very long time, then he preaches about the punishment of the whole world and determines the year. 1, 464. Noah also preaches in his last words or testament of the Son of God, and summarizes the summa of his teaching or symbolum. 14, 758. Noah is the regent of the second millennium of the world until Abraham. 14, 537. Noah is made an example by the papists that one should not touch the spiritual prelates and not punish their vices. 3, 186.
Nuns. Nuns who enter a convent become not Christ's but the devil's brides. 3, 450. Those who make nuns believe that their status before God is better and more glorious than the conjugal status, and who invent special crowns, are mistaken. 8, 1040. A nun judges that her works are meritorious and serve to attain grace and eternal life, but a wife does not perform such works. 9, 673. The nuns in the monasteries were particularly damned people because of their hope, because they said: We are Christ's brides, other women are not. 13, 2305. The nuns in the monastery at Freiberg were forced by commandment to receive the sacrament twenty-four times a year 2c. 19, 1711. A nun would probably take a shepherd boy in marriage in her distress, which otherwise might hardly have taken a count. 19, 725. In a small town in Austria, the Neuburg convent, twelve large pots with children's corpses were found in the cellar after the nuns had vacated the convent. 1, 293. Sixteen nuns from the monastery of Widderstetten came under the Counts of Mansfeld. 21a, 520. Luther complains that Spalatin had sent off a poor woman recommended by him, and renews his request for support of the nine
1244Convent of nuns - nothbishops. 1245
escaped nuns. 21a, 502 f. Where nuns and monks get their names. 22, 1944.
Nunnery. There were seventy-seven people in the nunnery at Freiberg. 19, 1713. In the nunnery at Neuburg in Austria, twelve children's corpses were found in the earth in pots during Luther's time. 22, 1211.
Nonnus. Nonnus was a poet who paraphrased the Gospel of John in a Greek poem. 21b, 3216.
Nopus. Luther reports to the Regensburg council that he has persuaded M. Hieronymus Nopus to accept the appointment there. 21b, 2807 f. Johann Forster, who is temporarily in Regensburg, is to see to it that Hieronymus Nopus does not suffer any lack there. 21b, 2808.
Necessity. When we are in distress, we look only to the danger of the body, to food, drink, sickness, and whatever weights us down. 3, 1798. When you see a Christian in distress, know that Christ is in distress and in need of your help. 13, 2406 Everybody should take care of his neighbor's need. 3, 370. Do not consider God an enemy because he makes you suffer hardship, for you see that he does not exalt his only begotten Son to suffering. 13, 355. The afflictions that God puts on the godly or penitent for the sake of sin are also certain signs of God's grace and proper sacraments. 14, 1147. Affliction and anguish compel us to remain true Christians and keep us fine in Christianity. Therefore, tribulation and the cross are as necessary as life. 5, 1195. Christ makes you feel hardship, so that you also experience his help, mercy and salvation, and thus learn to believe and trust. 11, 1388. When Christians fall into distress, hunger and lack, it is only a humiliation and temptation that God sends. 3, 1811. God sends hardship to His own, not to destroy them, but to prove His grace and mercy. 3, 891. In times of need, God is with us. 3, 985 f. We should not bury our eyes in the present distress, but look at God's word and his previous miraculous signs. 3, 930. When the Israelites were in distress, they remembered how God had helped their forefathers out of Egypt. 3, 1801. The greater the distress, the more one should take hold of the promise in God's words and push it back into the face of the devil. 3, 1800 In danger and distress, we should beware of despair, but model ourselves on the examples of divine help and God's word. 3, 1800.
We should learn the art of calling on God in times of need and seeking help from him, as he has commanded us. 3, 1799: A man must be in distress, or he will think that faith is a delusion. 4, 1436. God wants you to present your distress to him; you should not let it lie on you and drag yourself with it, toil and torture yourself. 5, 1196. The Lord is pleased that one runs to him in distress, and is willing to listen and to help. 5, 1278. If we would give Christ our home, we would gain two things: a peaceful, calm heart and conscience, and comfort and help, as well as the best service. 11, 1387. If we would place our distress in Christ's counsel and power with strong trust and sure courage, we would be helped out of our distress and lack and our fearful trembling. 11, 1387. Just as you suffer anguish and distress with Christ, so also learn to pray with Him and do not doubt that God will graciously hear such prayer. 13, 355 f. In distress, one should run to God above all things and cry out and complain to him. For God cannot leave it alone; he must help the one who cries out and calls. 14, 876 f. We should flee to God and call upon him in all our troubles, for Scripture says that God is present with us and hears us even before we begin to cry out. 22, 90. If the emperor, father and mother, and other people do not want to or cannot help, then the Lord Jesus will be there and will also help His own in bodily distress. 13, 1543. Also in bodily distress the Lord Jesus will be there and help His own; but this is not His special and primary office. 2c. 13, 116. If the devil forces me from my words in times of need, he has already won and makes me either despair or seek help elsewhere than from God. 3, 1798 This is the devil's art, that he paints the weakness and need before our eyes so great that we forget God's word and command. 3, 1799 Love and need master all laws, and no law should be, it should be directed and bent according to love. 11, 1685. There is no better mirror in which you can see your need than the ten commandments, in which you find what you need and should seek it. 10, 1341. The trouble that has come to Miltenberg and her peers in German lands is that the evil mouths and false tongues do not want to suffer God's word. 5, 1279.
Emergency bishops. Our secular rulers must now be emergency bishops, and protect the parish priests and preachers, and help that they can preach, serve churches and schools. 17, 113.
1246Notdurft - Novatus. 1247
Necessity. Poor people, who have to eat and drink what they have, stay fresh and healthy and live for many years. 13, 789. Lords, princes, countries, cities and all in general should do their part and cultivate God's house and kingdom a little for necessity. 11, 1377.
Emergency helper. God is called an emergency helper because he helps when all things are impossible and desperate. 14, 885. In the papacy, there were various emergency helpers: St. Margaret for pregnant women; St. Erasmus for the rich; St. Christopher for the dying; in one place there were fourteen emergency helpers. 3, 1722. In Rome St. Peter was invoked as an emergency helper, in other places St. Catherine, St. Barbara and St. Nicholas. 3, 920.
nöthigen. To incite means to scare with sin, not as the pope incites with the ban. He does not scare the conscience, because he does not teach what real sins are. 13, 722.
White lie. A white lie is invented for the benefit of one's neighbor. 1, 1317.
Right of necessity. For the sake of hard, desperate, boshastic people, who do everything to deny that one cannot come to them with the light right, one must have the emergency right. 19, 1909. Where one can have the light daily right, one should avoid the dark emergency right with tortures and torments, or is called God tempted. 19, 1909. The Cardinal of Mainz has been guilty, as a part, to avoid the dark, annual right or emergency right, by God's wrath. 19, 1910.
Emergency baptism. Luther writes to Leonhard Beier about emergency baptism and the baptism of foundlings. 21b, 1884 f. The mother of the child should require at least two or three women or persons for emergency baptism, who can testify that the child was baptized. 10, 2132. If a child remains alive after emergency baptism, the child should be brought to the church before the priest or chaplain, who confirms the emergency baptism. 10, 2133. If it is found that a child is not baptized properly in the emergency baptism, or the people cannot report anything certain, the priest shall baptize it. 10, 2135.
Emergency defense. The secular laws allow for emergency defense. 13, 376. Luther does not want to have him who defends himself against the murderous and bloodthirsty papists scolded in a rebellious manner, nor to have him scolded, but to have him called "emergency defense. 16, 1631. Melanchthon writes to Brenz: "After mature deliberation, we have concluded with Luther that it is right and just, even against the emperor, to use emergency defense.
to use. 17, 308. Luther's final speeches on emergency defense. 22, 1462 f.
inevitably. Everything that we do and everything that happens, although it seems to us to happen by chance, happens in truth necessarily and unchangeably, if one looks at the will of God. 18, 1692.
Necessity. The other main part of Christian doctrine is to know whether God foreknows something in such a way that it may or may not happen, and whether we do everything out of necessity. 18, 1689 f. We must not only be certain that God will and will bring about things by necessity and in an unchangeable way, but also boast of it. 18, 1696. Rom. 9, 16. ff. was asked in the question about the will of God whether he imparts necessity to our will. Paul answers that it is so. 18, 1846 The question whether divine foreknowledge imposes a necessity on us is difficult, indeed impossible, if one wants to establish both the foreknowledge of God and the freedom of man at the same time. 18, 1847 f. That the living and true God must be of such a nature that he must impose necessity on us through his freedom is something that even natural reason must admit. 18, 1849 We speak of necessity, according to which something infallibly occurs, not of necessity, which compels by force. 18, 1853 With us everything happens by necessity, according to the fact that God either loves or does not love from eternity. 18, 1860.
Emergency wipes. Old people, poor widows or orphans, or other needy persons should be allowed a Notwücherlein, not as a right, but as a work of mercy. 10, 882.
Novatians. The Novatians and many other sects, like the Donatists, left the Church because they did not want to suffer the wicked. 7, 188. The Novatians said that the fallen had no hope of forgiveness of sins after baptism. Thus they took away the keys from the church altogether. 7, 295. Many fine bishops, and especially the Novatians, took offense at the fact that one should forgive the brother without stopping, as often as he desired it. 7, 954 f. One has done right and just that one has condemned the Novatians, since they have only brought to despair from the certainty of the keys. 7, 958.
Novatus. Novatus, a Roman canon, taught: If a person falls into mortal sin after baptism, the Church would not have
1248sober - Obadiah. 1249
Power and authority to forgive sin. 7, 955.
sober. We Germans call him sober who is not drunk and full, but fine with himself and moderate, even though he has eaten and drunk. 12, 109. 12, 109. St. Peter demands no more than that we should be sober, that is, break off from the body as far as we feel that it is still horny. 9, 986. St. Peter does not determine a certain time for fasting, as the pope has done, but rather he tells each one to fast in such a way that he remains sober. 9, 986. No one can meditate on the word of God with benefit unless he is sober; a glutton and a drunkard is neither fit to believe nor to overcome. 9, 1503. This virtue, to be sober and temperate, is to be seen among Christians; the full swine do not belong among Christians, nor may they be saved if they do not mend their ways. 12, 600. He who does not take care to be sober and temperate in his office or station cannot be skillful either in prayer or in other Christian things. 12, 596. A Christian should be such a man, who also keeps his body moderate and sober with food and drink, so that he may be able and skilled in prayer. 12, 596. Christians must not be mad and full of swine, but valiant and sober, and always be skillful in God's word and prayer. 12, 595.
Sobriety. There is more sobriety among the pagans and the Turks than among us, and we must be ashamed of them, to whom we should give a cheap example. 12, 603.
Nuremberg. Nuremberg shines throughout Germany like a sun among the moon and stars, and it moves other cities quite powerfully, which is going on there. 10, 418. Nuremberg is a rich and well-ordered city because it has good police; indeed, because it has good people. 22, 1619 In Nuremberg and other cities, the preachers were heard against each other, so that discord would be settled. 10, 1527 Luther testifies to his approval of the answer that the imperial estates gave to the papal envoy at the Diet of Nuremberg in 1523. 15, 2146. By decision of the Diet of Nuremberg in 1522, the emperor and the imperial estates ask the pope to leave the annals and other ecclesiastical revenues in Germany to fight the Turks and the Lutherans. 15, 2102 ff. The request of the papal orator to imprison some preachers in Nuremberg because they are said to have preached against the Christian faith is rejected by the imperial estates. 15, 2145. The so-called
"Nuremberg Edict of 1524. 15, 2291 ff. Documents belonging to the history of the Nuremberg Convention. 16, 577 ff. The protesting princes and estates' farewell to the action in Nuremberg. 16, 6. 10. Nuremberg's very first religious peace, Anno 1532. 16, 1821. Of the Nuremberg League, which is opposed to the Schmalkaldic League. 17, 1 ff. Order or constitution of the Nuremberg Catholic counterunion. 17, 8 ff. The members of the Nuremberg Confederation, by their defensive confederation, did not mean the Christian faith, but the lands of the Elector and Landgrave. 17, 1403. The clock at Nuremberg shows the hours in such a way that the first hour is after it has already been day for a whole hour. 12, 1818. The rumor has come to Luther that there is discord among the Nuremberg preachers; therefore he exhorts to vigilance 2c. 21a, 1721: Luther exhorted the Nuremberg clergy to be united, since a dispute had arisen among them over a general absolution to be read publicly from the pulpit. Osiander was against it. 21b, 1830 ff. The council of Nuremberg gives Luther a gift of one hundred Joachimsthalers. 21b, 1858. Luther asks the Wenc. Link to collect and send him all the German pictures, rhymes, songs, books and master songs published this year in Nuremberg. 21b, 2049.
O.
Obadiah. Obadiah was a contemporary of Jeremiah and a little after. 14, 824. According to Luther, the prophet Obadiah lived around the time of the Babylonian captivity or after. 14, 824. Obadiah, v. 17, prophesies that such a sermon would go out from Zion, which, if believed, would deliver from death, sin and hell. 14, 819. Obadiah promises another kingdom, which cannot be understood differently than the spiritual kingdom of Christ 2c. 14, 818. Since Obadiah prophesies after the captivity 2c. of a salvation in Zion, this cannot be understood differently than of the salvation through Christ. 14, 831 f. Obadiah prophesies at the end of Christ's kingdom, which should not only be in Jerusalem but everywhere. 14, 59. Obadiah was one of the last prophets, therefore the transition from the Babylonian captivity to the future of Christ is easy for him. 14, 824. Obadiah does not indicate which time he lived, but his prophecy goes to the time of the Babylonian captivity, because he comforts the people of Judah 2c. 14, 58.
1250Obelisks - authorities. 1251
Obelisks. In Eck's obelisks there is nothing from Scripture, nothing from the Church Fathers, nothing from the Canons, but he invents nothing but scholastic, arbitrary stuff 2c. 18, 538.
Superior. In matters of faith, every lowly person is free to judge the opinion of the superior. 4, 289.
Supremacy. Heresies and sects arise in the church from the contestation of sovereignty and supremacy. 1, 985.
Overlord. As there is no greater, noble treasure on earth than a godly overlord, so there is no more shameful plague on earth than a godless overlord. 5, 716. God has not given the overlords and rulers their authority, so that they should insist and defy them 2c., but so that their subjects may lead a quiet life under them 2c. 7, 1639. Such a measure and goal is set for the overlords, that they rule in such a way that they do not take from the subjects what is not theirs. 11, 1828.
Obernweimar. Report of the respectable and virtuous virgin Florentina of Obernweimar, how she came out of the convent. 19, 1678 ff. Florentina von Obernweimar publishes the story of her escape from the Neuenhelfte convent in Eisleben because of the slander of the abbess there. 19, 1679. Because Florentina of Obernweimar had written to D. Luther, she was severely imprisoned. 19, 1681: How shamefully the virgin Florentina of Obernweimar was treated and tortured in the monastery for the sake of truth. 19, 1681 ff.
Authority. God appointed the authorities in Gen. 9, 6. 1, 599. Worldly authority is established by God. 3, 175. Authority, be it what it may, is not of man but of God. 3, 524. Because God Himself establishes and maintains all authority, therefore it is called a divine thing, divine order. 5, 699. The authorities do not lead their own, but God's cause. 3, 1384. The authorities should watch over and diligently do everything that is due to their office, but let all their doings be God's mumbling, so that he himself may direct and work everything. 5, 1297. This is the main purpose of the temporal authorities, so that peace may be preserved through their efforts, works and help. 5, 798. God wants the authorities to be highly honored. 3, 647. God wants the authorities to be held in high esteem, so that one should be obedient and subject to them as his officials. 5, 699. The qualities of a pious authority should be that they are honest people, fear God, are truthful and are hostile to avarice. 3, 996. According to the Gospel or spiritual office on earth is
No better treasure, no greater treasure 2c. than authority. 5, 710. After the office of preaching, temporal authority is the highest service of God and the most useful office on earth. 5, 707. Because God wants to preserve his creature, work and order, he must establish and maintain authorities, and command them the sword and laws. 5, 700. Where there is an authority, God often gives grace, peace and space to preach his word. 3, 996. Where there is no authority, there is no room to teach God's word and to train children to fear God and to discipline. 5, 700: One should show all reverence to the authorities, as well as all kinds of service, if they stick to the goal that has been set for them. 2, 831. Where there is no authority, or where it is without honor, there can be no peace; but where there is no peace, there remains no food. 2c. 5, 700. God wants one to pray for the authorities. 3, 1000 f. Authority is a necessary order and status in the world, and to be held in honor, therefore one should pray to God for it. 22, 1221. The decree that one should pray for the authorities is given because it is impossible for them to rule without infirmity. 5, 390. The Scripture imposes on us the duty that we should pray for the authorities. 4, 2006. Although Peter calls the authorities a human creature, their power is divine. 5, 1560. Christ and Paul did not abolish the authority, but confirmed it. 3, 1111. Although Christ did not abolish temporal authority, because it existed before, he confirmed it as a divine state. 5, 1077 f. The gospel does not abrogate the worldly rights and obedience that one owes to the authorities. 1, 1465. The godly recognize that the authorities are appointed by God for the sake of peace, therefore they are willing to pay them honor, lap and duty. 4, 2006 Worldly authorities only want to have; the parents' authorities can only give, because the children are their flesh and blood. 3, 1094. Father and mother is a tender, fine, airy authority, which does not take from the children, but gives them everything. 3, 1094. The authority of princes and lords is a terrible one, with which God punishes the bad boys; that of parents is a friendly one. 3, 1094. The authorities ward off the wicked and protect the pious, and therefore take money, interest and womb. 3, 1094. One should not grumble against the authorities, revile and blaspheme them, because we have more goods than they, although it does not seem so. 3, 1647. It is not seditious to punish the authorities, where it is done by divinely commanded office and by God's word, publicly, freely and honestly. 5, 706. He who punishes the authorities
1252Outhority . 1253
If a man despises, disobeys, or sets himself against them, he does so at the same time against the right, supreme God, who speaks and judges through them. 5, 699. Good authorities and public peace serve religion and the Gospel, so that it may be further spread. 6, 397 f. The authorities are to be the guardians of the whole law, that is, they are to take upon themselves the care of religion, to ward off idolatry and godless teachers 2c. 6, 1280. He who kills a man, God hands over to the authorities to kill him again. 1, 601. God has ordered the authorities and given them the sword in their hand, so that cruelty and other sins do not become too prevalent. 1, 599. The emperor or secular authorities shall have a sword of iron and a wooden rod; but we preachers have the rod and sword of the mouth. 7, 1796. the secular authorities, the princes, kings, nobility 2c., want to wield the oral sword, and teach the pastors what and how they should preach and preside over the churches. 7, 1789. Hands, body, goods we let go in obedience under their proper authority, but the hearts of the people we lead to God, that they go in obedience to God. 8, 911. God would rather suffer the authority that does wrong than the mob that has right cause. 8, 871. Christ himself governs the pious with his word, but he has commanded the authorities to govern the wicked as they must be governed. 9, 1038. Because not all believe, but most of the people disbelieve, God has decreed that the world should not eat one another, that the authorities should wield the sword and defend the wicked. 9, 1036. 1198. One should be obedient to the authorities for God's sake, because it is God's will that the evil-doers should be punished and the good-doers protected. 2c. 9, 1035. We do not owe obedience to the authorities for their sake, but for the sake of God, whose children we are. 9, 1035. Christians are subject to the authorities for God's sake without any compulsion; therefore, they must not use the sword for their sake, but for the sake of the unbelievers. 9, 1200. St. Paul calls the authorities God's servant, for the good of him who does good, but for the punishment of him who does evil. 9, 1199. Christians should not resist evil for themselves, nor should they take revenge if they are harmed; but this does not mean that the sword is forbidden to the authorities. 9, 1199. If there were no evil people, there would be no need for authorities; therefore St. Peter says: "for the vengeance and punishment of evildoers and for the praise of the pious. 9, 1198. God gives and maintains us through the authorities, as through our parents, food, house and farm, protection and security.
10, 58. It is better that the authorities punish too little than that they punish too much, because it is better to let a boy live than to kill a pious man. 10, 395. It is very annual when a ruler governs and does not call upon God for help to lead his state rightly without harming the subjects. 11, 1832. Christ also set a measure for the authorities; he did not say, "Pray to Caesar what he wills and what he desires," but rather, "What is Caesar's or what he has the right to do. 11, 1830. We are to be obedient to the authorities, princes and lords, and not ask whether they possess and hold the government rightly or wrongly. 11, 1813. Secular authorities should not be lenient, nor lenient with punishment, but let the punishment go wherever trouble arises. 13, 377. Secular authorities are in a divine, holy state, if they only want to be right in it. 13, 1238. Secular authorities should not use their power to oppress others, but to show mercy, to help protect the pious, to punish the wicked, to exercise discipline and respectability 2c. 13, 1238. Worldly authority and government is an order of God, and nothing should be done by Christians that is contrary to this order of God or that destroys it. 13, 1237. The gospel allows worldly authority to remain, emperor, king, lets the executioner use sword, rod and other things that belong to discipline. 13, 1399. The fact that today peasants and citizens curse their authorities, that they have to give the Turkish treasury, comes from the fact that they do not believe that God has said anything about the emperor. 13, 2511. The authorities take what the subjects give, not so that they alone may have honor, but so that the subjects may have peace and sleep safely in their houses 2c. 13, 2513. While we live on earth, we are obliged to be subject and obedient to the authorities, for the Christian faith does not break the secular rule. 9, 1746. It is only grace and goodness where God establishes and gives authority, especially if they are pious and useful. 14, 1836. In Luther's booklet "von weltlicher Obrigkeit" ("on worldly authority"), authority and obedience are so founded and strengthened from Scripture that it alone is testimony enough against the blasphemy of sedition. 16, 358. Before Luther, no teacher ever wrote so powerfully about worldly authority as he did, that even his enemies had to thank him for it. 16, 358. Since the time of the apostles, no doctor has taught and written so magnificently about the majesty or temporal authority as Luther. 19, 537. The authorities shall be satisfied if the subjects are obedient.
12S4authority . 125S
with body and goods, and remain in the goal and measure that is set for it by God. 19, 1375. St. Augustine nor St. Ambrose are not equal to Luther in the right doctrine of authority. 19, 1835. Carlstadt and similar iconoclasts interpret Mosi's commandment not to the orderly authorities, but to the disorderly mob. 20, 159. Luther wrote about the secular authorities in such a glorious and useful way, as no teacher has ever done since the time of the apostles, except St. Augustine. 20, 2112. Duke Frederick was so pleased when Luther first wrote about secular authorities that he had such a booklet copied, especially bound, and loved it very much. 2c. 20, 2111. The most learned before Luther considered secular authority a pagan, human, ungodly thing, as if it were a dangerous state for salvation. 20, 2111. The Scripture exhorts to pray for the authorities, not so much for their person as for their office, because their court servants are possessed with vain devils. 22, 1267. Our authorities today know very well to distinguish between private and official person, and they recognize the right that is due to them. 22, 1219. The office of the authorities is to condemn the obviously ungodly; but since they asked for forgiveness under the papacy because of the sentence passed, it is clear that the authorities did not recognize their office. 22, 1218. If authorities, princes and lords want to take the gospel from us, then you should say: I will not give you the word of God; you have no authority over it. 11, 1814. The authority of the rulers is temporal over worldly goods, but the gospel is a spiritual, heavenly good, therefore their power does not extend over it. 11, 1814. The spiritual authorities should punish sin with banishment, but there is nothing more valid than banishment for the sake of monetary guilt, which should not be. 10, 1364. If the authorities also want to command spiritual things, then they take hold of God in his judgment, and sit on his chair; there one should not follow or obey them. 10, 1690. Christian authority, which Christ commanded in his kingdom, is called and is a service, namely to wait on souls, to serve men with the word of grace. 8, 981. If the authorities urge that it is necessary for salvation to keep their laws, one should do likewise with the laws of the pope and of the monasteries. 12, 88. It is a great, grave sin where worldly authorities want to keep their obedience in such a way that one cannot obey God. 13, 968. The authorities should not prevent people from giving to God what is God's, that is, that we believe in Christ, hear his word gladly and
live according to the same. 13, 968. The authorities are ordained of God to rule over body and goods; so they go and command that one should be obedient to the priest. 13, 2525. It does not help that we are obedient to the authorities, if we thereby become disobedient to God. 14, 315. The authorities will be tyrants and robbers if they take Gatt to his regiment, namely to the consciences and to heaven. 19, 1375 f. The authorities should love the gospel, because now everyone can act with a good conscience in his office, which none of them could do under the papacy 2c. 22, 1217. In the papacy, the authorities did not want to pronounce judgment on blood, but had it done by other, bad people. 22, 1479. Since the time of the apostles, the secular sword and authorities have never been so clearly described and gloriously praised as by Luther, as even his enemies must confess. 10, 492. The authorities are obliged to see to it that preachers, lawyers, pastors, clerks, physicians, schoolmasters and the like remain, for one cannot do without them. 10, 457 f. Through the Gospel, the authorities have been raised up again, but they have been suppressed by the pope and peasants. 9, 1893. St. Peter calls the secular authorities only a human order, therefore they have no power to fall into God's order and to command by faith. 9, 1043. 1205. The authorities may let a false teacher believe what he wants, only teaching and blaspheming is forbidden to him. 5, 718 f. The authorities shall punish such heretics who are also seditious, teach that no authority should be suffered, that no Christian should sit in the position of authority 2c. 5, 717 f. The authorities are obliged to punish the public blasphemers who want to teach against a public article of faith that is believed by all of Christendom. 5, 718. If the authorities want to rule tyrannically, and think that it is all to be done for the sake of their own benefit, avarice, peace 2c., then God pushes the authorities from the chair. 5, 874. If one punishes the authorities, it should be called sedition. 5, 862. Now that the authorities are exalted and exalted by the gospel, they also want to be over God and his word, and command what is to be preached and believed. 5, 862. Before our gospel came, no one knew to preach of the authorities that they were a good estate. 5, 862. Luther wants to set a measure and a goal for the zealots and the red spirits, which is the duty of the worldly authorities. 20, 158. Since the ten commandments also teach what belongs to the worldly government and to the household, then for their sake they are to be considered as good authorities.
1256 obrigkeitlich - Oekolampad. 1257
to force the people of the authorities to preach the Catechism. 22, 1860. To us, who are Christians, it belongs that we earnestly ask God that secular authorities rightly direct their offices. 9, 923. The authorities should not abuse their majesty and power for the sake of their own will, but for the sake of peace, for which they are established and maintained by God. 5, 700. God will not allow the mob to raise its fist against the authorities, but God Himself will punish evil authorities. 5, 700. The church should be obedient to the authorities for the sake of God; in turn, the authorities should administer justice and peace, also for the sake of God. 5, 701. It is an exceedingly great blessing that our doctrine makes consciences certain that the authorities, the lawyers and other estates are pleasing to God. 5, 409. The authorities should everywhere let go the way and form of law. 3, 88. In the authorities, it is often a cause for injustice that one has been too close to a ruler. 3, 1002. The pope with his retinue has withdrawn from all secular authority. 3, 647.
authoritative. The persons in authority are God's servants and carry out God's work. 3, 1384. A man who leads the magisterial office rightly, that he helps, nourishes and saves, shall be called a savior, father and savior. 5, 714. The magisterial person who controls injustice and iniquity 2c. strikes all devils with all their unrighteousness. 5, 714.
Obsopoeus. Luther praises the Latin translations of Vincentius Obsopoeus. 21a, 855 ff.
Occam. Occam was a very good dialecticus, but he did not have the gift of speech. 22, 1894. Occam was a very perceptive scholar in method; he was eager to break things down and extend them to infinity. 22, 1403. William Occam, the most distinguished and perceptive of the scholastic teachers, is rejected, condemned, banished, expelled from all schools, especially those of Paris; now he reigns there. 15, 1349 f.
Occupatio. Occupatio, a figure of speech, as one makes objections to oneself and refutes them. 9, 229. occupatio, a figure of speech, anticipation of the opponent's objections. 9, 554.
Ochsenfart. Ochsenfart is a man who cannot keep peace and cannot leave others in peace, ready to do harm everywhere, a miserable man. 19, 1776. Luther assumes that the story about Luther's origin was spouted by Ochsenfart, the Leipzig theologian. 19, 1776.
Breath. We cannot get breath from ourselves. 3, 59.
Oecolampad. The nature of our teaching is that it seems as if it does not want to go away; since
against Oecolampad wrote of his cause: The very certain truth is on our side. 5, 371. Those who find no difference between Luther's and Oecolampad's writings have nothing of the Holy Spirit. 9, 1638. Oecolampadius' writing, "Answer of those whom Doctor Eck called the unlearned Lutheran canons in his epistle to the Bishop of Meissen. 15, 1275. Oecolampad writes to Melanchthon that he is the author of the "unlearned canons." 15, 2485. Oecolampad precedes the Sermon of Confession by the Book of the Ease of Confession, which will be a new plague to the Antichrist. 15, 2543 Luther marvels at the spirit of Oecolampad because he is so free, confident and Christian. 15, 2527. Oecolampad's argument at Marburg was: The fathers call it a sign, so there is no body. 16, 2305. Oecolampad does not argue any further than that he makes vain bread and wine in the Lord's Supper. 20, 910. That Oecolampad makes "sign of the body" out of the word "body" is not conceded to him, because he does it willfully and cannot prove that the text or faith forces it. 20, 910. Whoever, like Oecolampad, asks why it is necessary what God says and does, wants to be smarter and better than God. 20, 881. Oecolampad makes the earthly and the heavenly into one thing, namely bread, which is earthly, and also heavenly, because one gives thanks to God for it 2c. 20, 860. Oecolampad takes in Tertullian the dark word figura; that must be the bright sun, and runs after it to the bright words: "This is my body" 2c. 20, 856. Oecolampad chides us that we are Capernaites. because we eat Christ's flesh bodily in the Lord's Supper. Luther, however, says that the swarmers are true Capernaites. 20, 837. Oecolampad has his doctrine neither from the Scriptures nor from the Fathers, but works and sweats that he may carry it into both. 20, 801. The blasphemous words of Oecolampad paint his heart well, since he calls our God the baked God, the baked God, the flesh God. 20, 799. Oecolampad says: Because I cannot understand nor believe the words: "This is my body", and because it seems to me to be contrary to the Scriptures, it is not true and must have another interpretation. 20, 797. This is Oecolampad's spirit and highly praised truth, that human conceit and unbelief should prevail over God's word and found our faith. 20, 797. It is impossible for Oecolampad to find a place in Scripture where the body is so much a sign of the body, let alone to prove it in the Lord's Supper. 20, 787 f. To Oecolampad
1258reveal - revelation. 1259
1259
God gave many gifts before many others, and Luther is heartily sorry for the man. 20, 781. According to Oecolampad's text, Christ's word and opinion is: Take and eat, this is my body's sign. 20, 778. Where Oecolampad makes a sign, Zwingli makes an interpretation, and is one opinion without other words. 20, 1086. Oecolampad, like Zwingli, also wants to make Luther's rule wrong: Where flesh and spirit stand against each other, flesh cannot be Christ's flesh. 20, 1020 f. If Oecolampad does not write this out of malice (as I hope), then I have not heard a sillier, simpler, more thoughtless man in all my days. 20, 1007. Oekolampad pretends that because the Lord's Supper is a sacrament, the words must also be understood sacramentally. 20, 1006. Oekolampad says: This text: "This is my body" is therefore not clear, because the body of Christ is not visible in the sacrament, and only the faithful understand such words. 20, 1004 f. Whether Oecolampad may not know the useless sophistry and sophistry of the sophists, he should nevertheless know the puerilia, that is, common dialectica. 20, 1004. Luther says: I did not know that Oecolampad was such a wicked poor Logicus or Dialecticus; in Zwingli it is no wonder, he is a self-grown Doctor 2c. 20, 1004. Oecolampad let himself think that he was a great doctor, and before he had heard anything from Luther, he would already have been in great repute. 22, 677. Oecolampad was a kind man at first, but afterwards he was bitter and harsh. Zwingli was a cheerful, polite collation man, but after that he became quite gloomy. 22, 1022. Oecolampad, much too weak to bear Zwinli's accident, that he was slain in the field by the papists, died of suffering. 20, 1766. Johann Oecolampad's answer to Luther's preface to the Syngramma 2c. 20, 582 ff. Johann Oecolampad's responsibility against Theobald Billicanus. 20, 634 ff. Johann Oecolampad's two sermons on the worthiness of the Lord's Supper. 20, 708 ff. Answer of Johannis Oecolampadii to the Confession of Mart. Luther on the Lord's Supper. 20, 1378 ff. Oecolampad's Sermon on the Holy Sacrament of the Altar. 20, 2360 ff. Oecolampad's letter to the Swabian preachers. 20, 2380. Luther praises Oecolampad for leaving the monastic state, and encourages him to continue in the explanation of Scripture, and not to be misled by Erasmus. 21a, 517 ff.
reveal yourself. Where God does not reveal himself to you, you are and remain blinded and in eternal darkness. 8, 451. The articles of faith
The words of the prophets would never have been heard or preached, would never have been experienced, learned or believed, unless God Himself had revealed them. 12, 840. In the life of the prophets, God revealed Himself not only in words, but also in outward, visible and tangible form. 7, 2022. Christ testifies in clear words that everything necessary for salvation has been revealed to us. 9, 1497.
Revelation. There are three kinds of revelation: through dreams, through visions and through the oral word. 1, 930. The revelation in which God speaks orally and enlightens the hearts with the splendor of his light is much more certain than dreams and visions. 1, 932. Even Paul did not have an inward revelation before he heard the outward word from heaven. 9, 106. Through inward revelation or through the Holy Spirit, God alone speaks in special ways and even in the flesh. This is to be remembered against the enthusiasts. 1, 533. If one speaks in the church without the revelation of Christ, the gospel of Christ becomes the gospel of a man through misinterpretation. 8, 1389. The special revelations, raptures and visions, as the monks used to have them, should not be believed. 6, 185. The revelation of Christ at the feast of the wise men happened so that the newborn child would not remain secret but would be revealed. 13, 146. Luther wants to print an interpretation of the Revelation of St. John sent to him by Brismann. 21a, 939. In a new edition of the New Testament, Luther and his comrades have completely explained the Revelation of St. John with a diligent preface and glosses. 21a, 1416. The clever ones, who think that there should be no trouble, no heresy, no lack, but only peace and virtue in Christianity, should read the book of Revelation. 14, 138. The book of Revelation is dark and uncertain. 21a, 557. The whole book of the Revelation of John speaks absolutely everything about the church of Christ on earth and his servants. 10, 1071. Many of the fathers have rejected the book of Revelation before times, whether St. Jerome leads with high words 2c. 14, 141. Many have attempted the book of Revelation, but to this day have produced nothing certain. 14, 131 f. Some ancient fathers considered the book of Revelation not to be St. John the Apostle, in which doubt we still leave it for us. 14, 132. The book of Revelation is not of such respect that it serves for controversy. 19, 1076. The closest and most certain handle, the interpretation
1260Ear - Sacrifice. 1261
It should be a good thing to find the history of Revelation, if one holds the history of Christianity so far against the pictures. 14, 132. In the book of Revelation we see that Christ, through and above all plagues, beasts, evil angels, is nevertheless with us and with His saints, and is finally incumbent. 14, 139. From the first three chapters of Revelation, we learn to understand bishops and teachers in Christendom, some good, some evil, through the word "angels" in other images. 14, 132.
Ear. This is a miracle, that our ears, which the devil has stopped up through sin, are opened again through the word, so that we hear God's word. 13, 2319. Even today it is the greatest miracle and the greatest blessing when God gives such an ear that hears His word gladly and a tongue that honors God and does not blaspheme. 13, 2319.
Ear confession. The papists have fabricated that one should tell all sins in the ear confession, which is impossible 2c. 7, 29. 7, 29. At the risk of blessedness, people were urged to tell all their sins in auricular confession; if they concealed even one of them, they would be lost. 4, 1321. In the auricular confession, the consciences are tortured to recall so many generations of sins, their types, differences, grandchildren, daughters 2c. 4, 1321. Neither the confession of the heart, which is made against God, nor the confession of the ears or the confession of the mouth makes one pure and pious, but that one clings to Jesus with faith 2c. 13, 170. 13, 170. In the confession of the ears, the papists only look at the work, and there has been such a running to confession that one has never been able to confess enough. 22, 556. If we only thought about the tyranny and the caning of the confession of the ears, from which we are freed, we could never thank the Gospel enough for it. 22, 436.
Ear-blowing. Doeg, the Edomite, caused the death of all the priests at Nobe by his ear-blowing. 3, 1335.
Earrings. Earrings are, as the histories of the Moors and of Cleopatra report, common with these. 1, 1712.
Earrings. The earrings were with the Jews not only an ornament of the women,' but also of the men, virgins and honest matrons. 1, 1713.
Oel. Oel means grace and mercy throughout the Scriptures. 3, 166.
oil. This only mercy was left for the dying, that they could be oiled freely, although they had not confessed nor communicated. 19, 125.
Oelung. On the Sacrament of the Last Holy Communion. 19, 119. The papists make the last and special oelung, although the apostle did not want it to be the last and to be given only to the dying. 19, 120. The apostle commands that oiling and prayers be made so that the sick may be restored and healed, that is, that he may not die and that such oelung may not be the last. 19, 120 f. Nowhere have the sophists spoken more foolishly than about the sacrament of the last rites. 19, 121 The sacrament of oelung promises health and restoration of the sick, but this promise is fulfilled in few, indeed in none. 19, 121. Either the apostle must lie in the promise of recovery, or the oelung must not be a sacrament. 19, 121. If the healing is the last one, it does not make one healthy; but if it makes one healthy, it cannot be the last one. 19, 121. The promise of the sacraments is certain; that of the last oelung fails with most. 19, 121. Oelation was used by the first church to perform miraculous signs over the sick, but it has long since ceased. 19, 122. The fictitious oelung is not a sacrament, but a council of St. Jacobi, which may be followed by whoever wants to. 19, 122 f. Jacobus diligently assigned the promise of health and forgiveness of sins not to the oelung, but to the prayer of faith. 19, 123. Let us count the consecration among the sacraments that we have instituted, such as the consecration and sprinkling of salt and water. 19, 124.
Omeler. Nicolaus Omeler, later Luther's brother-in-law, carried Luthern in his arms to and from school as a child. 21b, 3055.
Onan. Onan's sin is what we call a sin of the soft, indeed a sodomite sin. 2, 1181.
Opera saperogationis. Opera supereroga- tionis, superfluous good works. 7, 1004 f.
Sacrifice. After Adam had lost paradise, God gave him another sign, namely the sacrifice, so that he could understand that he was not yet rejected by God. 1, 304. The sacrifices in the law come from Adam. 3, 107. God gave the first humans a sign of his grace by lighting the sacrifices with fire from heaven and consuming them. 1, 304. When the sacrifice was placed on the altar, it sometimes happened that fire from heaven lit it and consumed it. 3, 228 f. God revealed his grace in the sacrifices, and with the kindling.
1262Victim . 1263
The sacrifice is not a work, but God's grace and the divine promise that God Himself will order such a service and agree to it. 1, 307. In the sacrifice, it is not the work that counts, but God's grace and the divine promise that God Himself orders such a service and promises that He will be pleased with it. 1, 306. Sacrifices are not pleasing to God if they are not offered by such a person who is righteous and pleasing to him beforehand. 6, 836. The way of offering the fat came from Abel. 3, 108. Abram did the sacrifice to confirm the sermon with it. 3, 229. The scribes and Pharisees turned the sacrifice into a mere work, which was supposed to make God their friend and earn them grace. 13, 2235. The Jewish priests got money for the cattle and also got the cattle back; this was a sacrifice that served the priests for stinginess. 7, 1054. God requires sacrifices from the Jews for the testimony of faith, but he condemns them if they are done in the opinion of obtaining righteousness through them. 6, 22. Solomon calls the sacrifice, which was performed in the best opinion and with great earnestness, foolish and evil, because it was done by setting aside the word of God. 5, 1456. Also the paschal lamb was not a sacrifice, but it was slaughtered, and everyone had to eat from it for himself, not one for the other. 5, 1079. The sacrifices and works of the Old Testament were arranged for the Jewish people, so that they would remember the promise of Christ until He came. 5, 994 f. The sacrifices of the Old Testament were symbols of the future sacrifice of Christ, through which the people should be reminded of their future redemption. 5, 603 f. The prophets preached so earnestly against the sacrifices because the opinion had attached itself to them that one thereby obtained forgiveness of sins. 5, 604. The sacrifices in the Old Testament, when cows, oxen and calves were sacrificed, were all an example of the one, right, eternal sacrifice of our Lord Jesus Christ. 13, 335. Melchizedek offered bread and wine to feed Abraham and his servants, but nothing is mentioned there about the sacrifice, not even a syllable. 18, 1433. The ministry of the gospel, through which God is sanctified, glorified and proclaimed, is the completion of all sacrifices of the Old Testament, the purest sacrifice. 18, 1983. David rejects the sacrifices for the sake of the article of justification. 5, 606. The fathers did not want to do a good work for God with the sacrifice. 3, 229. The sacrifices of the fathers must be taken as a sign that God had used them to know that God was gracious. 3, 111.
Pagans have undoubtedly taken their sacrifices from the fathers and followed them, also increased the same by superstition, 1, 302'. All sacrifices of the Old Testament, which may have been done by both the pious and the wicked, were images and figures of the thank offerings of the Christians. 5, 1237 f. It is a manifest error to say that the sacrifices in the Old Testament were promises. 19, 333. The promise is a word, but sacrifice is a thing; therefore it is impossible that the promise is a sacrifice, or the word a thing. 19, 333. That promises were obtained through the sacrifices offered in faith is something else, because we are not dealing with the fruit or meaning of the sacrifices, but with the essence itself. 19, 334. In the New Testament there is no sacrifice at all except the sacrifice of the cross and of praise, as the Scripture says, so that no one doubts that the mass is not a sacrifice. 19, 1101. There is only one sacrifice for the atonement of sins, namely Christ, who was sacrificed once, and of whom all are made partakers through faith alone by means of the Word. 19, 1187. Because Christ took away sin through his sacrifice and prayer on the cross, neither death, nor hell, nor the devil has any cause for us. 13, 1811. Because God has ordained the sacrifice of Christ Himself, we should have no doubt that through it He has fully and completely accomplished that which is for the forgiveness of sins and eternal life. 13, 336. The sacrifice of Christ, once made, is eternal, and we are saved because we believe in it. If one sets up something beside it, it is blasphemy. 12, 1552. Through the sacrifice of Christ, which is eternal, enough has been done for all men who cling to the sacrifice and complain of their sin to God. 12, 1552. All sacrifices that are done in the opinion that they are offered for us, or to forgive our sin, smell foul and stink in comparison to the one sacrifice of Christ. 12, 452. There is no sacrifice left in Christendom to be sacrificed for us, except the one sacrifice of Christ, which has happened once. 12, 452. God's unspeakable grace and love toward us is that He did not spare His only begotten Son, and gives Him to be sacrificed in the cross and death, that the wrath of God might be taken away from us. 12, 487. The sacrifice of the Son of God is presented to us that we may have certain and true consolation against sin; the same God gives us 2c. 12, 487. Although sin and the wrath that sin deserves is great, the sacrifice and death of the Son of God is much greater, which God gives you 2c. 12, 487 f. The sacrifice of myrrh
1264Opser . 1265
To confess is to confess the great cost and effort it took for Christ to become our priest and king. 11, 423. There is no other person nor sacrifice by which sin can be taken away and purged, but Christ and his sacrifice. 5, 1022. As the sacrifices in the old covenant, which were models, could not be done without blood and death, so Christ's sacrifice also had to be done through the shedding of blood, and that of His own. 5, 1023. God's Son willingly put Himself between God's wrath and our sin, and offered Himself as a sacrifice or payment through His blood and death. 5, 1023. No sin, wrath, hell or damnation can be so great and heavy that the holy sacrifice of Christ would not be much higher and greater. 5, 1023. Christ offered the right priestly sacrifice for us, which has the power to reconcile God and take away our sin. 5, 1025. The sacrifices were not instituted by God with the intention that sins should be taken away through them, for this could only be accomplished by the sacrifice of Christ. 5, 552. God rejects the supreme worship of sacrifices, and rejects it when it is done for the purpose of turning away the wrath of God and making us righteous. 5, 607. Spiritual sacrifice is not money to be offered to the pope, nor the sacrifice in the Old Testament. The priest is Christ and all of us, as he sacrificed his body, so also we 2c. 9, 1013. No sacrifice is more pleasing to God than that we should be terrified and afraid, and yet firmly believe that God is favorable to us and reconciled. 5, 609. When hearts are in extreme despair, they should be taught in such a way that they rise up and hope, because a crushed heart is the most pleasing sacrifice to God. 5, 610. Our sacrifice, which we offer in time of need, is a bruised heart and a confession of sin, that is, ourselves. 4, 1179. The two sacrifices of righteousness are to offer thanksgiving to God and to offer a troubled and bruised heart to Him. 4, 371. The sacrifice of the bruised heart should remain a sacrifice and not become a ruin; but a ruin is when one despairs. 5, 613. This is the right sacrifice, that we may know that the Lord helps in poverty, in contempt, in shame and in hatred. 4, 1433. St. Peter calls the offering of the body a spiritual sacrifice, because it is done voluntarily by the Spirit and not forced by the law and the fear of hell. 12, 317. The only sacrifice that pleases God is that we sacrifice the evil wretch, the old Adam.
and strangle. 9, 1174. If you do what God has commanded you, you are doing Him a pleasing service and sacrifice. 9, 1208. In the New Testament, there is no other sacrifice than the sacrifice of praise. 6, 1026. This is the sacrifice of Christians, praising God, confessing the gospel and teaching others. 6, 779. All Christian lives, deeds and sufferings are holy, pleasing sacrifices before God, if they are done in faith. 5, 1039. The sacrifice of righteousness is to judge God to be righteous and to praise him, but to accuse oneself as a sinner. 4, 370. The sacrifices are called sacrifices of righteousness, not because they make righteous, but because they are made by the righteous. 5, 616. The sacrifices and services in the New Testament are: Giving thanks and praise to God with preaching, teaching, singing, confessing. 5, 1237. Christ calls the mass itself a testament, therefore it cannot be a sacrifice. 19, 1120. To make a sacrifice of the Sacrament is not to make a ceremony, but to change the nature and manner of the Sacrament altogether. 19, 1108. To make a sacrifice out of the sacrament is not only without example, but contrary to the word and example of Christ. 19, 1108. A sacrifice is a work that we offer and give to God from ours, but the promise is God's word, which gives God's grace and mercy to man. 19, 1109. All words strive against the fact that the mass is a sacrifice, given to God, and show that it is a grace and gift of God, given to men. 19, 1111. The pope's sacrifice is an outrageously abominable miracle, as he is also outrageous and unfounded in Scripture with all of his creatures, looks and being. 19, 1114. The sacrificial apostles have led us into great danger with their sacrifice, certainly into uncertainty, putting faith in doubt 2c. 19, 1116. It is impossible for a sacrifice to be a testament, for this we give, this we take. 19, 1121. As little as you can make a sacrifice or work out of the Gospel, so little can you make it out of the Sacrament, for the Sacrament is the Gospel. 19, 1321. The word: "Take and eat, this is my body" is the whole Gospel. It is not of sacrifice nor work, but of a gift and offering of Christ. 19, 1321. In the mass, the papist priests say these words without ceasing: We offer, these sacrifices, these gifts 2c., and are silent of the sacrifice which Christ made. 19, 1201. The verdict is clear, either through Christ's death not all sins are expiated, or the mass cannot be a sacrifice or work for sins. 19, 1187.
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no one hears that it is the crucifixion of Christ and our old Adam, or the praise of God; everyone thereby understands the mass and the money of the laity. 19, 1147. The sacrifice of the papal priesthood is the holy sacrament of the body of Christ and the money of the laity. A noble, precious priesthood! 19, 1146. Fools' sacrifices have been offered by those who have fallen for the vows of chastity, poverty and obedience 2c. 5, 1456. It is a blasphemous sacrilege that one has made of the mass and sacrament a sacrifice, which one has done for the other and sold among themselves. 5, 1079. If the Holy Spirit in David rejects the sacrifices that God himself has commanded, how then can the monks presume to boast of their caps and orders 2c. as holiness? 5, 599. By God's grace the abominations of the godless sacrifice of the papists, namely the masses, are done away with. 5, 76.
Sacrificial Mass. The sacrificial mass and the celibate state are the two pillars of the papacy. 22, 926. The sacrificial mass has become a very rich means for the pope, which has brought him a lot of money. 2c. 1, 1664. All churches and monasteries were built with such money, which was given to buy sacrificial masses for the dead. 2, 1548.
sacrifice. In the Hebrew language, sacrifice and slaughter are one and the same thing. 3, 836. Moses often uses the word "sacrifice" for "slaughter. 3, 1471. The custom of sacrifice has been from the beginning of the world, and the way of sacrifice has been handed down from Adam to Moses, and written down in an order by the latter. 1, 302. What was sacrificed in the old law was all given to death. Whoever wanted to have his firstborn son again had to redeem him with a sacrifice. 13, 2660. Christ sacrificed himself once, he will not be sacrificed by anyone else; he wants his sacrifice to be remembered. 19, 1083 f. The sacrificers offer Christ every day more than a hundred thousand times in the world, so that they deny that Christ has destroyed the sins. 2c. 19, 1207. He who sacrifices wants to reconcile God, but he who wants to reconcile God considers him to be angry and ungracious and has no grace or mercy toward him. 19, 1116. The priests should neither offer nor give anything to God in the sacrament, but only believe and take from God. 19, 1118 f. Those who offer the Sacrament blaspheme, desecrate, crucify and kill His holy word, so that He has instituted the Mass. 19, 271. God's promise and word cannot be our work, nor sacrificed, but
only to be received and believed. 19, 272. To offer gold is to confess that Christ is the Lord of death, hell, devils and all creatures. 11, 420. To offer incense is to confess Christ as a priest who mediates between God and us. 11, 421. To offer myrrh is to confess that Christ died and yet remained incorrupt, that is, that death was overcome in life. 11, 422. He who sacrifices his body to God also sacrifices his tongue and mouth to preach, confess and praise God's grace. 12, 318. He who has sacrificed, and has remembered in the sacrifice of the right lamb, Christ, has become blessed through and in faith in the Christ to come. 7, 2030. Since it is said of Jacob that he sacrificed to the God of his father, the same should be understood to mean that he preached the gospel of the Son of God. 2, 1752. How one should sacrifice oneself to every single person in God. 4, 518. The right sacrifice does not come with money, but that one believes from the heart that our works are nothing, but God's mercy, given to us in Christ, does it. 3, 879. Christ sacrificed his own innocent blood once for all the sins of the world through his death on the cross, which was his altar. 5, 1023. Christ says: Take, eat and drink of this bread and cup; he does not say: Offer bread and wine. 1, 904. No one can offer Christ's body and blood because he has done it himself. 1, 904. Christ never offered bread and wine, but distributed them to his disciples; therefore, the church does not offer bread and wine, but distributes them to the faithful. 1, 904. The fact that the Son of God had to be sacrificed on the cross and shed his blood should have an effect in us, so that we are seriously frightened because of our sins. 12, 487. Christ did not offer bread and wine in his last supper. 19, 1107. Paul commands us in the Sacrament not to offer or do anything, but to take, eat and drink. 19, 1113. In the papacy, regardless of the fact that Christ sacrificed Himself on the cross and suffered for us, they preach that we ourselves should be priests and sacrifice by works 2c. 13, 460. The papists offer a work in the mass, Christ demands faith; they give to God, Christ promises to man. 19, 1110. The papists offer the body and the blood every day, in innumerable places throughout the world, as if the one sacrifice of Christ were not enough for them. 10, 1564.
Sacrifice. The ministry of sacrifice was commanded by God especially through Moses to Aaron and his sons; the ministry of preaching is more driven by the prophets. 5, 1022.
1268Sacrifice monkeys - Ordiniren. 1269
Sacrificing is a priestly office, therefore he who offers a sacrifice must be a priest. 3, 107. The office of sacrifice also belongs to Christ, and remains on his person alone, that he as the high priest must himself make the sacrifice for our sins. 5, 1022. Christ not only bears the law of uncleanness, but also of presenting Himself in the temple and offering the first-born; He takes our sin upon Himself and allows Himself to be condemned to death. 13, 2659 f.
Sacrificial Apostles. The Roman priests are ordained by the auxiliary bishop not as sacrament priests, but as sacrificial priests, as his words read 2c. 19, 1225.
Sacrifice. If I believe that through Christ, once sacrificed for me, my sins are forgiven for eternity, I cannot seek redemption of sin again through the other sacrifice of the mass. 10, 1565.
Oppositum in adjecto. The idiom oppositum in adjecto. 7, 247. Orders. The holy orders and right foundations, instituted by God, are these three: the preaching ministry, the marriage ministry, the secular ministry. 20, 1098. The orders of St. Benedict, St. Bernard, St. Carthaeus and all others who avoid flesh and the like out of necessity and commandment, as if it were sin, are against Christ. 19, 601. There is nowhere a spiritual order or sect or any other part of the church in which one lives according to the commandments of God. 18, 1571. No order has the power to make the whole person and being different and new; therefore it is flesh and does not belong in the kingdom of heaven; if it does not go to heaven, it goes to the devil. 11, 2226. All orders rage and rage against the one order of Christ; thus they confess that they are the order of the devil, and that this order must be the one true order. 10, 1005. The orders put the hope of salvation on the ceremonies; therefore they deny Christ, in whom alone is reconciliation and life. 9, 1484. He who cannot take comfort in the fact that Christ came for the sake of sinners and died for them 2c. will be a thousand times less able to take comfort in his order 2c. 9, 1123. There is no greater disunity than among the orders, that it has all been divided: the Augustinian against the Order of Preachers, the Carthusian against the Barefoot. 9, 1057. 1222. One has had many orders in the desert, as, Benedictine monasteries, the Carthusians, the Forest Brothers and field monasteries. 7, 1338. The originators and teachers of spiritual orders and sects thought that their conduct was pleasing to God according to their own thoughts. 3, 1417. In the papacy, all the various orders had the
Names that they would be services of God. 3, 1711. The essence of the order cannot exist without causing discord and dividing the unity. 3, 206. One order in the papacy has always wanted to be better than the other; from this comes vain envy and hatred among them. 205.
Religious Brothers. The friars want to have a name above Christ's name, call themselves Benedicter, Franciscer, Carthäuser 2c. 3, 206. 3, 206. Every friar praises his order; one has never heard that a friar of the Order of Preachers should exalt the Franciscan Order. 3, 207. If a friar would confess: I am no better than the least Christian, he would also have to confess that their thing is fool's work. 3, 205 f.
Religious clergy. You cannot expel a religious who would not be caught in the god-robbing conscience that he will be blessed if he keeps his order 2c. 19, 1579.
Religious. The religious enter the orders, not so that they may lack, but so that they may have abundance, because they know that in the monasteries there are rich storehouses. 19, 1618. The religious expect by the name of their order, as Augustinians, Benedictines, Franciscans 2c., much more surely the crown of honors than by their baptism. 19, 1577.
Rules of the Order. We praise the rules of the order of St. Bernard, Benedictus and others, which were in use a long time ago, as a human justice. 6, 482. All parts of the rules of the order are in the power of the superior, who can make dispensations in them with his subordinates. 19, 1603.
Ordination certificate. Ordination certificate for Jakob Stigel 21b, 2192; for Anton Otto from Herzberg, to Hainichen 21b, 2276; for Johann Nandelstat 21b, 2351; for Wenceslaus Kilmann 21a, 1329; 21b, 2354; for Johann Fischer to Rudolstadt 21b, 2449 f.; for Heinrich Bock from Hameln 21b, 2456; for Balthasar Hausmann 21b, 2749 f.; for Nic. Gallus 21b, 2859 f.; for Joh. Reibitz 21b, 3020; for Prince Georg von Anhalt as bishop of Merseburg 21b, 3129 f.; for Christoph Longolius 21b, 3022 f.
Ordain. We Lutherans are not heretics, the papists themselves must confess that, therefore they should let our ordaining and ordaining be right. 19, 1267. Ordaining shall mean and be called and command the parish office, which has and must have the power of Christ and his church without all Chresem and plates. 2c. 19, 1268. Ordination or Chresem is quite distinct from ordination or calling to the common Christian office of preaching.
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and parish office. 19, 1249. Bugenhagen holds that each one should be ordained in his congregation by his elders. This will finally happen 2c. 21b, 2028. A preacher called to Gotha was examined and ordained in Wittenberg, which D. Bugenhagen was not at all willing to do. Bugenhagen was not at all willing. 21b, 2028. - See Hand Interpretation.
order. Everything goes as God orders it, and we encounter nothing unless provided and sent by him. 3, 636.
Order. This is the prophetic order, which the Holy Scriptures follow everywhere, that they first frighten the hearts by the knowledge of sins, and then restore them by the promise of grace in Christ. 6, 13. Christ wants to suffer hardship before Peter takes up the sword, because God's order would be disrupted and destroyed. 8, 871. The term "human order" means laws or commands and what they command to be done. 9, 1035. If one had the people and persons who earnestly desired to be Christians, the order and manner of worship would soon be made. 10, 229. Since there must be a certain outward discipline, the gospel permits that orders be made in the church about feasts, about times, about places 2c. 9, 584. The right order that should go and remain in the church is far better than that of the pope, who makes an order not of offices but of outward authority. 13, 1241.
Organ. The organ and various chants do nothing for the spirit, which is also more destroyed and extinguished by such tickling. 18, 1555. At the vigils, masses and times of the day, one has recently invented some stimulation of the senses, as the organ is and some singing 2c. 18, 1555.
Origen. Origen neglects the faith and treats the moral doctrine, as in the letter to the Hebrews, where he deals with the priesthood. 22, 1894. Origen, Jerome and their peers did not know how far Moses ministered. 3, 1006. Origen did not clearly indicate how far Moses serves us. 3, 17. Origen and others have been tossing and turning in their interpretation of Gen. 2, 8-14. 3, 62. In times past, the books of Origen were forbidden; he gave too much to the spiritual sense, which was not necessary, and abandoned the necessary sense of Scripture. 18, 1307. Origen gave the apostate Porphyrius just cause to ridicule Christian scholarship by the ambiguity he gave to sacred Scripture. 4, 1304. Origen taught that the historical understanding of Scripture is the literal one, which one must despise, and accept only the spiritual one. 4, 1304. Origen
Origen is almost a prince and king over allegories, and has made the whole Bible quite full of such secret interpretations, which are of no value. 3, 692. Origen has done much harm to Christ with his allegories. 3, 693 Origen seduced himself and his disciples and the whole world with allegories. 3, 694: Origen's and other allegories are inconsistent and pagan. 3, 767. Origen, Jerome, and their ilk make many a sense with their allegories from the sacred Scriptures. 5, 1169. Origen and Jerome make only prescriptions for life out of the spiritual interpretations, which could just as well be taught by the pagans. 6, 455 f. Origen compares the union of divine and human nature to a glowing iron, as the fire permeates the iron and mixes itself into the whole iron. 7, 2162. Origen and other holy fathers have been highly mistaken, since they have wanted to compare reason and worldly 'justice with the articles of the Christian faith. 7, 2278 f. The first originators of the error that Paul alone speaks of the ceremonial law were Origen and Jerome, who were subsequently followed by all scholastics. 9, 244. One should not run over the examples of faith in the old histories as Origen and Jerome do, as if they were useless, dead histories. 14, 1906. Origen and Jerome with all their followers are perniciously mistaken, since they deny that by "flesh" is to be understood the godless mind. 18, 1877. Origen abandoned Luther when, trusting him, he began to interpret the Letter to the Hebrews, as did Jerome. 22, 1894.
Orimasda. At Ur in Chaldea, they served Orimasda, that is, the sacred fire. 1, 1665.
Orlamünder, the. The people of Orlamünde had no right to elect a pastor on someone else's salary, because it was the prince's right and his order. 20, 169. Letter of the council and the congregation of Orlamünde to Luther, in which they complain that he considers them heretics and false spirits 2c. 15, 2037: The people of Orlamünde ask Luther to appear before them to discuss the matter. 15, 2038: Luther's action with the council and the congregation of Orlamünde concerning Carlstadt. 15, 2039. At Orlamünde, Luther was glad that he was not thrown out with stones and dirt, since some, when he left the city, wished death and the devil on him. 15, 2052.
Regalia. The fathers used special clothes for the sacrifice and worship, such as
1272Place - Austria, the. 1273
We also use to do this in our churches, which we call regalia. 2, 281. In the papacy, the church garments were called ornata, because Aaron, the high priest, put on three skirts, one above the other, which were magnificent and beautiful. 19, 1026.
Place. What is outside of life has no place, just as we will not be bound to place and time after the resurrection. 5, 1539.
Oertel. Facultätszeugniß für Veit Oertel, den von der Stadt Winsheim neuberufenen Diener des Worts. 21a, 1713 f.
Ortwin. Ortwin is the main hero in the Letters of the Dark Ones. 15, 2546.
Osanna. "Osanna" Hosanna means in German as much as: HErr, hilf; HErr, geben Glück! 13, 8.
Osiander. Nothing makes Osiander so arrogant as his idleness, for he has only two sermons to preach during the week and has four hundred guilders for his salary. 22, 679. Luther said: "Osiander would also cause a cult, because his ingenuity would be that he would have to run over the mouths of others and rebuke them. 22, 679. We have Germanized the Bible, but Osiander takes a word or two from our translation, masters them, so that he would have it much better Germanized. 22, ^679. When Luther became ill at Schmalkalden, Osiander preached publicly against what Luther had said before in a sermon, although he did not mention Luther's name. 22, 679 f. Osiander reports to Luther what happened at the Imperial Diet before the Augsburg Confession was handed over. 21a, 1495 f. Luther exhorts Osiander, who is weary of Nuremberg, to patience and perseverance. 21a, 1777. Luther exhorts Wenc. Link to kindness and leniency against Osiander's party in the matter of general absolution. 21b, 1836 f. Luther exhorts Andreas Osiander to conciliation in the matter of public absolution. 21b, 1851 ff. Luther exhorts Wenc. Link to patience and forbearance against Osiander. 21b, 1853 f. Luther consoles Andreas Osiander over the loss of his wife and daughter. 21b, 3104 f.
Easter. The Christians have kept the Feast of Pascha and the Feast of Pentecost, which the ancient church decreed to be celebrated according to the model of the Mosaic Law. 9, 585. The law of Moses should have been left completely dead, the day of the resurrection should have been noted after the course of the sun, and should have been set on a certain day 2c. 16, 2194. Luther's advice is: one should let the Easter feast go and keep it.
The way it is done and kept now. 16, 2196. Pope Victor put all oriental churches under ban because they did not want to keep the Easter feast at the time the occidental churches kept it. 1, 706. The Roman pope Victor excommunicated all churches in Asia because they celebrated Easter at a different time than the Roman church used to do. 9, 538. The bishop of Lyon, Irenaeus, punished Victor, bishop of Rome, so that he had to let every church have its way and day for Easter. 20, 1790.
Paschal Lamb. The old paschal lamb was a memorial of the redemption from Egypt and the promise of the kingdom and priesthood. 13, 1852. How the Jews had to eat the paschal lamb. 13, 1842 f. Both John the Baptist and St. Paul point the paschal lamb to Christ. 3, 844 f. Christ is the right paschal lamb, which has no defect. 3, 845 f. The true paschal lamb, the Lord Christ, was not laid on an altar and slaughtered there, but was sacrificed on the cross and died of it. 3, 837. We are to regard the Lord Christ on the cross as the right paschal lamb, whose leg was not broken, whose figure was that in the law. 13, 486. The blood of our paschal lamb Christ shall serve us, so that neither sin, death and hell shall harm us, nor the devil shall press us and dampen us any more. 13, 489.
Easter. The Jews had to keep their Easter in order to praise and extol God's grace and mercy, that God had redeemed them from Egypt. 13, 1843. Thus we should celebrate our Easter, that we praise Jesus Christ for his great and infinite redemption and for the eternal kingdom and priesthood, which he has acquired. 2c. 13, 1853. Luther holds that the word Easter is a corrupted word, by transposition of the letters: Easter for Urständ. 22, 993. The bishop of Rome, Victor, excommunicated all churches in Greece and in the east for not keeping Easter on the same day as the Roman church. 20, 1790.
Easter Day. Whoever does not have the silent Friday and Easter Day does not have a good day in the year, that is, whoever does not believe that Christ suffered and rose for him is finished. 12, 1591. If we lose Easter Day, then it is over; then no error can be steered anywhere, not even the slightest. 12, 1591. About the time of Easter Day. 16, 2193.
Oesterreichn, the. Luther asks the council of Torgau to help the husband of Franz Oesterreich to his rights. 21b, 2871.
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Oswald. Instruction of the Elector for Johann Oswald, Amtmann in Eisenach, to Luther. 15, 1985.
Ottensaß. Luther informs the imprisoned mayor Hans Ottensatz that he has interceded for him with the Landgrave of Hesse and his court preacher. 21a, 925.
Oettingen. Luther reports to Count Ludwig of Oettingen that M. Georg Karg has been ordained, as he requested. 21b, 2366.
Otto. Luther admonishes the preachers at Nordhausen, M. Antonius Otto and M. Johann Spangenberg, not to disturb the harmony for the sake of minor matters. 21b, 2946.
Ovidius. Ovidius is an excellent poet, surpasses the others all with pretty sayings, which he summarizes masterfully and sweetly in one verse. 22, 1564. Ovid says very delicately: "Ward off evil when it begins; for where it gets out of hand, help comes too slowly. 5, 884. Ovid says: "They come to see; they come to be seen. 3, 1308. Ovid lies: Believe me that my life is quite different from my poems. 3, 1304.
P
Pabst. In the times of Augustine, the name Papa was a common name for bishops. In ancient times the bishops were called Pabst (Papa), as Jerome wrote to Augustine, who was bishop of Hippo: To the holy kPapaapa. 22, 847. Pabst was formerly a common name of bishops, for Augustine, Jerome and Cyprian called each other Papa, as their letters testify, 22, 1688. In Jerome's time, the word was a common name for bishops. 14, 384. St. Jerome calls St. Augustine the most holy and Cyprian they called Papa in the church at Carthage. 14, 384. The pope has never been over the bishops in Africa, Grecia, Egypt, Syria, Persia 2c. and never will be. 17, 1048. The best jurists of the pope confess that the text Matth. 16, 19. does nothing to make a pope. 17, 1063. A Canon of the African Council, Cap. Primae, 99.Dist., condemns that the Roman pope be called the general pope. 18, 751 f. Every priest is a bishop in case of death and necessity; he is a pope, and has the greatest possible fullness of power 2c. 18, 819. The gospel in Paul's time had its course not publicly but privately. The first popes were, as with us, the deacons. 22, 1694. According to the rule of Augustine, both the Roman and every pope is subject to the primal
The pope and the Turk began at the same time and at the same time under the emperor Phocas, which is now about nine hundred years. 18, 758. The pope and the Turk began at the same time and at the same time under the Emperor Phocas, which is now at nine hundred years. 22, 1601. Before the first pope, Bonifacius III, the Roman bishop was no more than a bishop and should still be so. 17, 1047.
The popes boast as governors of Christ, successors of Peter, lords of heaven and earth, heads of the church, bridegrooms of Christ 2c. The popes have taken to themselves all the world's goods, have made the church full of great errors, blasphemies and false teachings, live in fornication 2c., and boast as governors of Christ. 1, 505. The Scripture calls the pope, who calls himself the head of the church, a king of sins, an adversary of Christ and enemy of righteousness. 1, 900. the pope is hostile to the word and the divine services, therefore he has exalted himself above God and put himself in God's place, that he might be worshipped and served in God's place 2c. 1, 1062. Although the pope boasts that he is an heir and successor of the apostles, he does not have the faith of the apostles, therefore he cannot be a member of the church. 1, 1454. The pope cries out: I am the right teacher and the head of the church, therefore I am to be obeyed, I stand in the first table; I have power to cancel everything that is in the other table. 2, 645. The pope taught: It is not enough that one is baptized and believes in Christ, but you should also kiss my feet about this. 2, 1895. The pope is completely drowned in blasphemy against the second commandment. 3, 1073. In some earlier Distinctions of the Decree on the primacy of the pope, he calls himself the rock, the church the Roman church, and the keys the right to give laws. 4, 1308. There are innumerable articles to the effect that the pope is above God and men, and that he alone is subject to no one, but to God and the angels as well. 15, 1626. Some have let the devil rule over them so strongly that they thought the pope was over the angels in heaven and had to command them. 10, 283. The papists have given the pope power over all Christians, over emperors and kings, over the dead in purgatory, over the angels in heaven. 2c. 19, 911. The flatterers of the popes write: The pope is neither a mere god nor a mere man, but a mixed god and man, a lord of the heavenly angels 2c. 14, 425. The pope does not allow himself to be content with the fact that he is on
1276Pabst . 1277
But he also extends his power over Purgatory and dares to command the angels. 18, 1577. In the time of John Hus, the pope commanded the angels in heaven to lead the souls of the Roman pilgrims to heaven, who died on the journey to Rome. 15, 1544. The pope has made himself the judge of all the world, even of the angels, because he commands them to lead to paradise all the pilgrims who die on the journey to Rome. 16, 1973 The Pope commanded the angels to carry the souls of those who died on the pilgrimage to heaven. That is why John Hus wrote against the pope. 22, 1636. The pope commanded the angels, as his peons, that whoever of the pilgrims died on the way to Rome in the golden year, they should carry him from the mouth up to heaven. 7, 940. Pope Clement VI issued a bull commanding the angels in heaven to carry the souls of those who were on their way to Rome for indulgences, and who died on the way, from their mouths up to heaven. 6, 926 f. Pope Clement VI also commanded hell or the devil from the souls of the pilgrims to Rome: "We do not want the hellish chastisement to be inflicted on them. 6, 927. The pope commanded the angels to carry the souls of those who died on the way to St. James to heaven. 7, 1591. Because we deny that the Pope is the head of the church, but praise Christ alone as our head, we are subjected to banishment and all tortures. 6, 1110. The pope would truly be a governor of Christ if he preached the gospel and comforted the weak consciences with the word, for these were Christ's offices as long as he lived on earth. 6, 792. The popes have ridiculed what Peter confessed for many hundreds of years until our time, and yet, by the grace of the devil, they are Peter's successors. 7, 284. Peter confesses and teaches Christ, the Son of the living God; the Pope teaches about himself, about his power and glory. 7, 284. Peter teaches about the life to come, the pope about temporal tyranny. 7, 284. The popes have snatched the keys, which have been corrupted by their tyrannical interpretation, and thus made themselves successors of Peter. 7, 284. Nowadays, the pope and the cardinals ridicule the true Petros, the confessors of the Son of the living God, and even consider it a laughing matter and a game when they kill and destroy them. 7, 289. The impudent lie of the papists, that the pope is God's governor on earth, is refuted by the fact that neither the apostles were ever under Peter, nor the churches in
of the whole world have ever stood under the pope. 7, 291. The pope says: It is not enough that you believe in Christ, but if you do not consider me to be the head of the church, then you are damned. 7, 864. If the pope sits in St. Peter's chair, I would gladly follow him; but he does not, but has sat down on a chair of poison, where the scoffers sit. 7, 1130. Although the pope sits on St. Peter's chair, he makes it a poison chair, because he tramples St. Peter's books and Christ underfoot and teaches to trust in works. 7, 1130. When the pope with the cardinals and bishops wanted to shut John Hus up with the words: We sit in the chair, Hus turned this against them 2c. 7, 1133. Before all others, one pope after another, now several hundred years ago, has stood up for the highest light and head of Christendom. 7, 1598. The papists lie shamefully about the fact that the pope should be the head of all Christendom; for Christ commands Peter nothing, but only gives him another name. 7, 1745. The pope is very foolish in boasting that he is the bridegroom of the church, for this is what the devil says. 7, 2054. Bishops, popes, priests have called themselves bridegrooms of the church, something that even John the Baptist did not dare to say about himself. 5, 421. The pope not only does not feed the sheep, but is himself a wolf and tears them apart, and yet boasts that he is Christ's governor. 9, 1103. The papists have interpreted the words of St. Peter to mean that the pope has external authority over all of Christendom, and yet none of them preaches a word of the Gospel. 9, 1274. The popes say and write that they must feed, and yet they do nothing, except see the consciences and torture them with their own laws; they preach nothing of Christ. 9, 1275. The pope himself is the wolf that tears apart the herd of Christ, and yet he boasts that he is the governor of the Lord Christ. 9, 1279. On the day of St. Peter and Paul, the highest feast is held in Rome, not for the sake of St. Peter, but that the pope is the head of the whole world for the sake of St. Peter. 2c. 9, 1318. The pope writes of himself that he is a lord of heaven and earth, and has both spiritual and temporal swords in his hand, so that everyone must fall at his feet. 9, 1377. In the Pabst's regiment there is nothing but contempt for the Gospel and prayer, and table service, that is, temporal good, and yet he is called Christ's Vicarius. 10, 299. The Pabst's threefold crown means his threefold omnipotence over heaven, earth and hell. 10, 1946. The pope thought that he was God's representative.
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He was the holder and the closest, and he also persuaded the world, but because of that he became the devil's governor and the most distant. 11, 514. The pope alone pretends to be the governor of Christ, the governor of God on earth, that is, he sits in the place of God. 18, 1508 f. The pope claims to be Christ, although he does not want to have the name, because he does not say: I am Christ; that would be too coarse, one would notice it 2c. 11, 2301. They have now made one thing out of the pope and Christ, and therefore claim that Christ and the pope are one person mixed together, and that the pope and Christ are not one. 18, 1509. The pope's hypocrites blaspheme that the pope is not a pure man, but a mixed person of God and man, just as our Christ alone is. 17, 1096. The papists made the pope a god on earth, who would be a mixed god and man, and not a pure man. 19, 911. The papists call the pope an earthly god, who is not badly man, but mixed of god and man. 19, 1263. In the pope's books it is publicly written that the pope is not only a man, but also a god, that is, an earthly god, a man mixed with the Godhead. 22, 874. The pope wants to be Peter's governor and follow St. Peter's footsteps, and yet does not want to serve, but one should serve him; he wants to be an earthly god and god of this world 2c. 22, 876. They have called the pope an earthly god, and very properly and rightly, because all his laws, orders and rights taste of earth, not of heavenly things. 22, 1354. It is true what they say of the pope, that he is an earthly god, who is neither pure God nor pure man, but two natures mixed, that is, a god of this world. 22, 845. There are people who doubt whether the Roman pope is a pure man and whether his words are preferable to the gospel of Christ. 4, 754. If you doubt the statutes of the pope, and whether he is a mixed god and man, and whether he is an earthly lord of the world, they will fall upon you. 4, 778. The pope lets himself be called an earthly god, yes, god of all gods, lord over all lords, king over all kings, not a pure man, but mixed with God 2c. 6, 918. Since once in the disputation one proved that the pope was an earthly god, the other answered: Perhaps of the jurists, not of the theologians. 22, 1369. The pope wants to be the wisest of men, just because he pretends to be the head of the church, and thinks that everyone must accept what he says, without God's word. 12, 1257. The pope has
All those who did not want to recognize him as the supreme head and the only one who had the keys to heaven were excluded from the church and condemned as heretics. 13, 1168. The popes have seized the highest position in the church by force, and think that everything that is promised to the church is promised to them and their state. 14, 1052. The pope and the scribes of the palace want to be above the gospel and therefore above God, while Lucifer only wanted to be like God. 18, 866. The pope is not above, but below God's word, according to Gal. 1, 8. f. 15, 574. Not only a general council, but also every Christian believer is above the pope, if he has better sayings, counsel and cause for himself than the pope. 15, 573. Eck has often promised to prove the supremacy of the pope by divine right, but has produced nothing but several decrees and several misunderstood testimonies of the fathers. 15, 958. The sentence of Paul Gal. 2, 6. forces that the supremacy of the pope is not from divine right. 15, 959. The supremacy is given to the pope by synodal decrees and by human law, with the consent of the faithful. 15, 974. If the pope is of divine right, he may not be deposed in any way, be he evil or good, be he heretical or orthodox. 2c. 18, 873. What is of divine right cannot be interrupted by any man's death, nor even by the whole world's ruin; therefore, the pope cannot be of divine right. 15, 1193. If anyone is higher than the pope, e.g. a council, he is no longer higher than all by divine right but by human right. 18, 874. Without faith and God's word, the pope wants to be not only a Christian, but God of all Christians, and condemn all those who do not worship him. 15, 1537. It is not the serious opinion of the pope and his flatterers that his sovereignty is based on divine order; for what is divine order is not held in Rome. 18, 1007. If the pope is of divine order, no one can absolve him, and he must remain in sin, for he cannot give authority over himself to anyone else, otherwise he would become a heretic. 18, 1038. If the popes do not pastor, pray, govern themselves, they are not popes, but idols, both before God and before men. 18, 1235. The pope always uses such words: The Holy Roman See, the Apostolic See; item: We are the masters of all the world, the rule of faith, the fountain of all that is right 2c. 15, 1819. The pope himself does not want to be called by the conciliar or ecclesiastical authorities.
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The Popes boast, shout and roar that the Roman Church and the Pope are not founded by men nor by conciliarities but by Christ himself 2c. 17, 1056. The popes boast, shout and roar that the Roman church and the pope were not established by men nor by concilia, but by Christ himself 2c. 17, 1049. 17, 1049. How the pope forces the word of Christ Matth. 16, 19. and makes it useful in his decrees. 17, 1086 f. The pope has trapped the Christians into believing that he has power as a god over the churches to bind and do what he wants. 17, 1095. The pope, the master of all churches, the source of all laws and justice, the shepherd and head of the Christian church, takes pleasure in the devastation of faith. 18, 1550. Through the triple crown, the pope lets shine in him the manner of the poor Christ, whose governor he is, and of the poor fisherman Peter, whose successor he is. 18, 1576 f. The pope is called the governor of Christ because he has taken the place of the expelled Christ and made himself the foundation of the church. 19, 731 f. The pope has built all his teachings and works on the fact that he is the head over all churches of the world and over the Scriptures. 2c. 22, 564. It must be a great wrath of God that a man, the pope, is allowed to exalt himself above God in the church of God after Christ has come and been revealed. 22, 846. The pope boasts in his decrees that he has power, authority and right over all regiments in heaven and on earth, that he is a lord over all lords. 22, 848. The pope draws on the saying Matth. 28. 18. "All authority in heaven and on earth has been given to me", because he wants to be Christ's governor. 22, 896. The pope impudently teaches that the priesthood of Christ is transferred to him as the governor of Christ, and thus denies the eternal priesthood of Christ. 22, 909. Gratianus, the scoundrel, concludes thus: The emperor Constantinus called the pope a god. But he who is God cannot be judged by men. 22, 1369.
The pope is the antichrist who sits in the temple of God. The pope and the papists are not in ignorance, but they are persecutors and enemies of the right pure doctrine; therefore the pope is called the antichrist. 1, 817. The pope boasts lyingly and falsely for a servant, of all servants, but he is a tyrant, because he persecutes the church of God, chases Christian servants of God away from their 2c. 1, 1147 f. The pope thinks of those he kills that it is now over with them, and he is allowed to rage and rage against everyone of his liking. 2, 53. The pope has also exalted himself over Christ in that he has made his decrees and ordinances equal to the word of God.
has. 2, 2009. Paul calls the pope, like Satan, an adversary. 3, 419. The pope is the antichrist, not Christ's governor, because he neglects the offices of Christ, seeks the kingdoms and goods of the world, persecutes Christ's kingdom 2c. 6, 792. The pabst is called "man of sin", that is, he who is not only a sinner for his own person, but leads others with him to sin and ruin. 6, 919. The pabst is not a vinedresser, but a bear, fox and dog, yes, serpent and dragon, which miserably devastate the vineyard. 7, 1100. We are now certain that the pope is the true anti-Christ, and all his teachings, which he praised for the light of the world, are devilish lies, stink and filth. 7, 1602. The pope, the cardinals, kings, princes and lords of our time persecute and blaspheme the known divine truth, consider it lies and heresy 2c. 7, 1624. The pope is so fond of his rules, orders, monasticism and all lies, and also holds on to them so firmly that he hates and persecutes Christ, the Son of God, because of them. 7, 1993. The wrath of God has brought Mahomet and Pabst into the world, so that we would be led away from the one purification of Christ into so many purifications. 7, 2033. The pope does not want to suffer God's word, persecutes and murders Christians over it; this is the true color of the devil. 13, 292. The worst enemies of the Lord Christ are the pope, bishops, monks and priests. When they have decided that it is heresy, they seek to incite kings and princes against the gospel. 13, 402. Pabst, bishops 2c. make believe that they have the office only because they are great lords; therefore they do not wait for the lambs, but they slaughter them. 13, 484. The pope, bishops and the like vermin wait for their office very badly; they should preach God's word, then they persecute it. 13, 861. The pope, as Satan's dear and faithful servant, has done away with the word, and in the meantime has destroyed monastic orders, masses, pilgrimages, indulgences and other things. 13, 924. The pope and his crowd is a true idolater and servant of the devil with his being and life, for he asks nothing of God's word. 13, 1692. The popes are holy, meek and humble when processions are made, when indulgences are granted; but it is a small thing to them to kill the godly teachers. 14, 1011 f. The pope does not want to suffer God's word, persecutes and murders Christians over it. This is the devil's true color. 13, 1735. St. Augustine and St. Gregory contradict the most holy father Pabst, make him a heretic and end-Christian in his
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Holy Bull. 15, 1553. The chief enemy of all the world, the greatest enemy of God, the pope, curses and maledicts with the name of the divine majesty, and calls such weapons of justice. 15, 1809. Christ has kindly drawn the world to himself with benedictions and love; the pope, his governor, throws them under himself with curses and maledictions. 15, 1818. Whoever wants to hear God speak, let him read the holy Scriptures; whoever wants to hear the devil speak, let him read the pope's Drecket and bulls. 17, 1089. If the devil himself should reign in Rome, he could not do worse than the pope; indeed, if he himself reigned, we could bless ourselves before him and flee. 17, 1096. As long as the pope does not prove that he loves Christ, he cannot pasture nor be pope, and all the world is free to neither think nor know anything about the papacy. 17, 1108 f. God exalts the wise in their own cleverness, and the sayings on which the pope bases himself plunge him into the abyss. 17, 1109. He who wants to be blessed, let him avoid, flee and condemn the pope, as well as the devil himself, together with his works and nature, as our holy baptism teaches and admonishes us. 17, 1118. Attila and Tamerlan were only an image and a game against the Roman court of the pope. 18, 459. The pope struts with the triple crown, with immeasurable splendor and ulcer, with so much pomp and courtly servants. 18, 1484. Since the pope makes sin, since Christ cancels sin, and makes righteousness, since Christ cancels righteousness, you cannot doubt that he is the right end-Christ 2c. 18, 1550 f. It was due to the pope that he opposed Christ, set up false sin and false righteousness without number, and filled the world with erroneous, fearful consciences 2c. 18, 1552. 18, 1552. The pope with his bishops must be a wolf and the devil's apostle, because he does not teach Christ's command but his own word. 19, 616. The devil rules the world as it is worthy, but he takes his governor to help him, that is the pope. 22, 100. The pope and his crowd is an idolater and servant of the devil with all his being and life, because he asks nothing of God's word, yes, he condemns and persecutes it. 22, 131. That the pope perverts the truth of God's word, he does not do as a pope, but as the antichrist and the true opponent of God. 22, 869. God's word must break off the pope, otherwise no arms will do him harm, for he is the devil. 22, 1387. If we know the devil, how should we not know the counsels of the pope, who is the most respectable of his members in the world? 22, 1852. The pope has been either an ass or a devil:
an ass, because he does not recognize his most foolish errors; a devil, because he has nurtured and confirmed them. 22, 1950. The pope teaches and does strange things that are contrary to his Lord, therefore he is not called a governor of Christ, but rightly a governor of the devil and antichrist. 7, 289. The pope is the antichrist who sits in the temple of God; the Turk is the beast of blasphemy, because he is outside the church and persecutes Christ publicly. 1, 1064. The Pabst does not order and does not direct anything, but only sin and destruction, therefore he should be driven out of the church. 1, 1317. The pope persecutes the word and uselessly uses the name of God; from this it follows that he is the Antichrist and the beast with the names of blasphemy. 1, 1404. The pope and the monks are a shameful monster, yes, a savage abomination, which abomination stands in the holy place. 2, 1680. The pope is subject to dissolve what God has commanded. 4, 944. The Roman popes and ecclesiastical tyrants remain silent about Christ and increase their laws ad infinitum. 4, 884. Since the pope abuses his power only to corrupt the truth, we cannot believe otherwise than that in Rome is the chair of Satan. 4, 952. In Rome they boast with unrestrained vehemence that the pope feeds all sheep, and behold, he is the wolf that strangles all sheep. 4, 953. There has never arisen anything more unstable, more wicked, more lying, more void than "the shrine of the heart" of the pope. 4, 1317. The pope, a peculiar tool of the devil, has completely thrown away Christ as far as he is a teacher, and he has also turned the keys to worldly purposes. 5, 123. The pope does not hold Christ's works and words in high esteem, but seeks other help to obtain forgiveness of sins and eternal life. 5, 138. The pope does not recognize Christ as the Son of God, because he teaches that we can accomplish with our works what the Son of God accomplished with his blood and death. 5, 177 f. If the pope teaches something that is according to the word, I will hear it and do it, but if he speaks against the word, I will not hear him. 5, 434. The pope wants to take away hearing from Christ, and to take us, who are Christ's disciples, away from Christ and draw us to himself. 5, 435. Neither any princes, nor the pope, nor the jurists are able to teach rightly even about one state as it is before God. 5, 470 On the great difference between our right doctrine and the whimsical and lying doctrine of the pope. 5, 480 f. The largest part of the world rejects and
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The word that punishes sinners; the same is done by the pope and his church. 5, 526. Because we teach that human reason and will are blinded 2c., we are condemned by the pope as heretics and punished in life and limb. 5, 526. Our Lord Christ Himself must be a heretic to the pope, our God Himself, who gives the promise that sins are forgiven by grace, free of charge. 5, 528. The pope in his teaching takes away all purity from man and leaves him with nothing but sin, separating us from Christ and leaving us alone. 5, 560. The pope first urges repentance, and from repentance he then wants to determine whether the word is strong or not. 5, 565. In all the pope's bulls this clause is added: To those who have rightly confessed and repented; as if the certainty of absolution depended on the certainty of repentance. 5, 565. If the pope had been able to prove his holy things 2c. by the word of God as the Jews prove their sacrifices, Luther would not have dared to speak against it. 5, 599 Since the pope has instituted and commanded his holy things and ceremonies without the word, yes, against the word, we condemn him with full justification. 5, 599 The pope has nothing to protect himself and his statutes except the empty title of church. 5, 599. How can the popes dare to attach any justice to their statutes, since all these things are instituted without the word of God? 5, 599. If the pope offers with a royal pomp, he is impious in the eyes of God compared to a sinner who says: God, be merciful to me! 5, 612. Popes, bishops, cardinals, priests, monks urge themselves to become spiritual, not waiting to be forced or called to it. 5, 689. The pope at Rome has again created differences of place, time, persons, clothes, food, works, and thus disturbed Christendom to the ground. 5, 690. Against the kingdom of Christ the devil rages and rages through his scales, pope, bishops, tyrants, with plagues, chasing away, tortures, murders 2c. to overthrow Christ from his throne. 5, 942. The pope has taken the right grip to weaken the kingdom of Christ and to strengthen and increase the devil's kingdom, but under Christ's and the church's name. 5, 982. The pope, as a true anti-Christian, threw Christ away with his priesthood and then raised up a priesthood of his own. 5, 1035. Already under the papacy, some saw that the pope was the antichrist and his teachings the devil's doctrine, and spoke out against the pope and his teachings. 5, 1351 f. In the Church
the weak suffering of Christ is far more noble and glorious than the crowns of all popes. 6, 39. Since Christ is wounded for our sins, it follows that the pope is the antichrist who wants us to atone for our sins with our atonements. 6, 622. The pope is not only an adversary of Christ, but he also exalts himself above him. 6, 646. The pope exalts himself above Christ in all his decrees, preferring his teaching to the teaching of Christ. 2c. 6, 646. The beautiful, glorious church buildings, monasteries and convents all over the world are not built in honor and service of God or Christ, but of the pope. 6, 922 f. In the churches, monasteries and convents, people teach and live according to the will and commandments of the pope, and he has fortified them with bulls, letters and seals 2c. 6, 923. Especially the monasteries and convents serve the pope, because in the parishes God was served a little with baptisms, sacraments and preaching. 6, 923. As Daniel has briefly, but with correct words, depicted the legend of the pope. 6, 924 f. After this time, when the Pabst is revealed, there is nothing more to hope for nor to wait for, except the end of the world and the resurrection of the dead. 6, 935. The pope thinks that he will lose his dignities and goods if he approves our teachings, and seeks to fortify his kingdom by being obstinately godless. 6, 1318. In all his decrees and bulls, the pope has pretended to Christ in order to devour the world and to mock it afterwards. 7, 231. The pope is not satisfied with being idolatrous for himself, full of blasphemy and contempt of divine word, but forces the whole world to his godless nature. 7, 911. The evil one, the pope, has taken the Lord Christ out of our sight and has no longer let him be our savior, but has made him an angry judge. 7, 1067. Should the pope preach Christ as our Savior, he would not maintain his power, and his papacy would soon perish. 7, 1129. The pope, the bishops and high teachers should be builders and build the church, because that is their office; but they do not preach, therefore they are not true bishops, but rejected builders. 7, 1106. The pope has made it so bad that he has closed the kingdom of heaven to the whole world, and yet he has made himself the one who wants to bring all the world into heaven. 7, 1157. The pope does not attack the gospel, but only says: What I command thee, that thou shalt do, as, thou shalt not eat flesh on Friday in mortal sin. 7, 1156. The pope has the gospel under the bench.
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The pope and all kinds of orders are false lights and false wizards and lead people into harm and danger. 7, 1598. The pope and all kinds of orders are false lights and false wives, and lead the people into harm and danger. 7, 1614. The pope has taught that a Christian must remember how he bears his sin and erases it by almsgiving; therefore he is the antichrist. 2c. 7, 1719. The pope handles the Bible and Sacraments, yet he opposes them with all his might, and the divine word and Sacraments must be called wrong to him. 7, 2078. The pope has deceived the world under the name and title of the church. But without God's mission, no word comes into the world. 7, 2095. The pope tears people away from Christ and says: "Baptism, absolution, the Lord's Supper and the gospel will not help you if you do not receive it from me. 7, 2127. The pope and his bishops sit in office, but nevertheless they deceive the people; therefore they belong down. 8, 61. Under the pope there was peace, because everything was let go as it went; no one was against the other, the devil's teaching had to be God's word. 8, 104. Since the pope ruled through all of Christendom, there was a his regiment for the world, since one held his preachers in honor and could throw enough to all monks and priests. 8, 569. That Christ says: I have much suffering to proclaim to you, the pope inverts so: We the pope and bishops have power to command and to forbid, to call, to drive and to martyr 2c. 8, 668. The pope, cardinals, bishops, monks and their whole school of Satan have left out the faith altogether and taught only human statutes and works. 9, 80. In his banishment formula, the pope ungodly threatens that all who do not obey the pope's laws would thereby put their souls in danger. 9, 123. The pope and the swarm spirits boast that they teach the gospel, but they pervert the gospel and confuse the churches. 9, 124. The pope has not only mixed the law with the gospel, but has also made laws out of the gospel and mixed up the secular and the ecclesiastical. 9, 161. Through the preaching of faith, the pope has been thrown down; then the righteousness and the bondage of the pope's laws must fall. 9, 299. In order to keep his power, the pope deals most with keeping the consciences entangled and imprisoned by his laws. 9, 299. The pope, by spreading his divinity over the whole world, has completely taken over the office and the power of the pope.
The deity of Christ is denied and suppressed. 9, 342. Through his decrees, statutes and laws, the pope has become the lord of heaven, earth and hell and has worn the triple crown. 9, 535. The pope is the supreme arch-heretic and the head of all heretics, for he has, as it were, filled the whole world as if with a deluge of innumerable mobs. 9, 709, If we call the pope the antichrist, say that the bishops and the swarming spirits are cursed people, we do not revile them, but judge from divine power. 9, 753. The pope is the end-Christ, because what Christ commands and teaches, he does against; what Christ makes free, the pope binds; what. Christ says it is not sin, that, he says, is sin. 9, 1071. Among the popes there is none who has written anything and left it behind, as the gospel would be inside. 9, 1100. Because the pope and Christ are directly opposed to each other, one of them must lie. Now Christ does not lie, therefore the pope is a liar and in addition the right end-Christ. 9, 1104. The pope is a head, but not of the Christian church, but of the devil's synagogue, because he is the anti-Christ. 9, 1237. With the pope, neither God's word nor work has remained in the right custom, but has been most horribly perverted, and the people have been directed to the doctrine of men. 2c. 9, 1264. The pope with his bishops is clearly the end-Christ or anti-Christ, for he does not feed Christ's flock, let alone do it willingly 2c. 9, 1279. The pope, cardinals, bishops, priests, monks and nuns, like the angels in the place of the apostles, are appointed to proclaim God's word, but they only have the name that they are called messengers (angeli - angels). 9, 1374. One who commits heresy against the person of Christ is not as great a heretic as the pope who commits heresy against the merit of Christ. 9, 1435. The spirit of the pope is of the devil, because he denies that Christ came into the flesh, denying the power and effect of the future of Christ. 9, 1473. What the pope decided in his office, we had to believe in the church. 9, 1475. The pope wants to do away with and add to what Christ, the Lord, Himself has decreed. 9, 1760. The bulla coenae Domini shows that the popes are such blasphemers who can do nothing but banish and curse and give them to the devil. 9, 1747. With the light of truth, if one holds the pope against Christ, and his doctrine against the gospel, he falls and is destroyed without all effort 2c. 10, 368. The pope and his followers lead people away from the true light to themselves; therefore he is also the antichrist, that is, the counterchrist,
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and against the true light. 11, 184. The pope, bishops and high schools surpass all other heretics, because they completely suppress Christ and God's word, and only keep the name of it for appearance. 11, 198. The pope has turned the temple of God into a storehouse, even a murderer's pit, much more shamefully and insolently than the Jews did in Jerusalem 2c. 11, 1483. If a child of nine years, having faith, judged according to the Gospel, the pope is guilty of obedience, otherwise he is a true Christian. 11, 2412. The pope and the clergy are stewards of the devil's secrets, for they pretend that their teachings and works lead to heaven, and there is nothing beyond, but hell and death 2c. 12, 62. When have you ever heard or read that the pope touches God's secrets with a word or preaches the gospel? 12, 63. The pope publicly condemns the gospel and God's secrets; there is nothing but strife, preaching, or, in the highest degree, plates and garments. 12, 63 f. Under the pope we let ourselves be led and driven with vain manhood of his commandments, bulls and lies, saints' anuses, indulgences, masses, monasticism. 12, 903. If one wants to plant Christ properly in the hearts of Christians, one must first expose the pope and his regiment with seriousness. 12, 1124. The arch-villain, the pope, has turned everything upside down, made a throne out of Christ, and attributed to the saints, yes, to his false lies, what belongs to Christ alone. 12, 1293. 12, 1293. The pope has suppressed God's word or interpreted it according to his liking, and thus taught and preached without, yes, against God's word, which only seemed good to him. 12, 1294. Those whom the pope made saints, they had to be; again, those whom he cursed and condemned, they had to be taken for such. 12, 1295. The gospel has neither fiercer nor more furious enemies than the pope with his clergy, high schools, doctors, monks and priests, who should promote it with all diligence. 13, 98 f. The pope attaches to himself monks, priests, high schools, all of whom help him catch Christ, that is, persecute the gospel and condemn it as the worst heresy. 13, 366. If you look at how the pope, bishops 2c. hold themselves against the gospel and the right doctrine, you will find that they are vain children of Judas. 13, 385. The pope deals with his foolish work: whoever does not keep his order and statutes of men should be under ban; but the gospel reveals the right sins 2c. 13, 722. The pope boasts about God, his name, and his sins.
But when one preaches: Christ died for our sins, he and his crowd do not want to suffer it. 2c. 13, 1285. For many centuries, nothing has been done by popes, bishops, sacristans, monks and nuns that did not conflict with the word of God. 14, 1010 f. The devil has never dared to do anything in the church without the word of God, but nowadays both the popes and the magistri nostri do so. 15, 1348. The Lord gives his Sacrament entirely to his Christians. No, says the pope, one form is enough for the laity, it belongs entirely to the priests. 17, 1092. The pope has placed himself in the temple of God, claiming that he alone is a master in the whole church. 18, 1507. The pope pretends to be God, since he teaches us his words for the words of Christ, and since he executes his papist justice for the righteousness of faith. 18, 1508. The Summa Summarum is that the pope resists Christ and eliminates his word, in whose place he sets and places his own word. 18, 1578 f. The pope with his own wars, murders, robs 2c. as a true end-Christian, because he does this sitting in the temple of God, as a head of the church. 20, 2128 f. Luther says into the ear of Spalatin: I do not know whether the pope is not the Antichrist or his apostle, so miserably is Christ corrupted by him and crucified in decrees. 21a, 156. The pope sits in the church and arrogates to himself the service and honors that belong to God alone; therefore he is the antichrist. 22, 875. In the time of Hus there were three popes at once, for thirty years, and each one put the other under ban with his subjects and relatives. 22, 854. There were three popes at the same time in the time of Emperor Sigismund, who deposed them all by the council. 22, 849.
The popes have made the church full of great errors, blasphemies and false teachings. The pope paints the saints as if they had been blocks or stones that had not felt or experienced any weakness or challenge. 1, 1355. The pope makes of his saints vain pure angels, yes rather wooden idols and sticks, which have nothing human about them. 1, 723. The pope lets Christ's body be led before him on an unadorned but beautifully decorated horse, but it is only bread, because Christ's body is only there when it is used according to Christ's order. 1, 727. In the sight of reason, that which the pope has devised and pretends, namely the merit and intercession of the saints, the forgiveness of the saints, the forgiveness of the saints, the forgiveness of the saints, the forgiveness of the saints, the forgiveness of the saints, the forgiveness of the saints.
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and the power of good works. 1, 757. The pope commands to cancel indulgences, to invoke the intercession and help of the saints, 2c. as if it were necessary for the forgiveness of sins; therefore we argue against him as a public adversary of Christ. 1, 766. In the Pabst's kingdom there is nothing but invocation of the saints, merit of good works, indulgences to solve 2c. so that he has so far kept the poor souls from the word and seduced them. 1, 864. Such seriousness has been turned to the Pabst's foolish work that people in whole cuirasses have gone on foot to St. James, on the outermost border of Spain. 1, 864. The pope has made statutes that one should not eat meat on Friday and Saturday, but God has not commanded anything about it. 1, 868. The popes lie and boast that all the promises of Christ fell in all the apostles, and remained and were confirmed on Petro alone. 1, 994. The pope with his whole church leads us away from the signs that God has instituted, to false signs, as, of the saints canonization, invocation and service 2c. 1, 1047 f. The pope kicks the Lord Christ with flitzes, but wants that one worships and honors his teachings, wants that one should believe and trust what he teaches. 1, 1062. The pope has buried Christ completely, and has assigned righteousness to his human statutes and false worship. 1, 1063. The pope has been a cause that the forgiveness of sins has completely gone out of sight; neither doctrine nor worship was kept pure and righteous. 1, 220. From the sacrament of the altar, the pope not only took away the cup and robbed it, but also changed the testament of the Lord into a sacrifice and fair 2c. 1, 1063. The pabst, the Turk and the Jews exalt themselves above God in that they despise His commandments, and they submit to serve God and to know Him in His nature. 1, 1063 f. According to Pabst's teaching, it was still a devotion to doubt whether God would be gracious or ungracious to us. 1, 1066. The Pabst's saints put their holiness in special clothing, that they dwell in special places alone 2c.; but the fear and the love of God they leave lying. 1, 1309. In the pope's decree this saying is very famous, that in prayer one must pay attention only to the words. 1, 1365. Although the popes boast of succession, office and ordinary authority, they are children of damnation because they do not believe the promise. 1, 1402. The pope boasts of succession, and ascribes to himself that he alone is the supreme bishop in the church, and that to the
Right to. 1, 1419. The pope had even suppressed the poor consciences with his human statutes, therefore we had to restore the burdened consciences; the antinomians must not refer to this. 1, 1428 f. Under the pope we lay like the dying, therefore we needed such teachers who held God's grace before us. 1, 1429. The pope boasts that he believes in Christ. Meanwhile, he establishes monasteries, fasting, service of the deceased saints 2c., but in vain. 1, 1432. The popes have fabricated that Christ and the apostles did not teach all that was necessary for salvation, but that much divine report was still reserved for the bishops and themselves. 1, 1526. The pope teaches that one should doubt, that is, he publicly says that God is a liar, even though he promises us his grace, swears and puts his majesty in pledge. 1, 1551. The pope has taken away the other form of the Lord's Supper from the church, and has invented that in the mass there is a sacrifice for the sin of the whole world. 1, 1664. In a special commandment, the pope forbade that no one should read the words of the Lord's Supper in public. 1, 1664. The pope has rejected both the word and the sacraments, and has invented the sanctuary and the memory of the saints, as if the service were bound to them. 2, 907. The people under the pope have praised and proclaimed Joseph's pants, the milk of the Virgin Mary and St. Francis' undergarment as sanctuary. 2, 907. In his Decretals, the pope placed the holiness and highest virtues of Christians in the monastic life and orders of monks. 2, 1679. Under the pope, in so many churches, monasteries and high schools, one never heard a word or some teaching from God's Word. 2, 1889. From the one head, the pope, flow as many sects as there are monasteries and bishoprics; they are all in disagreement. 3, 207. The pope puts a lid on his doctrine, which the devil has called him, with the name of God. 3, 1073. The pope and the conciliar mostly decide nothing but exceedingly foolish things, as of ceremonies, benefices, dignities and similar foolish works. 3, 1514. The pope has even nullified and abrogated the fourth commandment. 3, 1099. The pabst's churches and monasteries are vain houses of the devil, because they are erected without God's word, only from human discretion. 3, 444. The pope with his whole entourage, monks, nuns and priests, have left the right divine works standing and have done works of their own choosing. 3, 1089. The popes say in the prefaces to their letters: By the grace of God and the apostolic
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The pope carries his decrees and decrees to the chair, as if it were too little of God's grace. 4, 643. The pope carries his decrees and decrees to the preaching chair, and wants to master everyone, yes, God himself. 3, 1665. Under the pope is variously, as, the preacher monks, Carthusians, Minorites, lay brothers 2c. 3, 1669. When Christ was erased with the faith in the Pabst's Church, the Pabst's apostle, St. Thomas, with Lyra and his followers, began to spread throughout the world the fourfold sense of the Scriptures. 4, 1304 f. The pope proves that he is free to change vows, so that, according to the law of Moses, the firstborn of the donkey should be redeemed with a sheep. 4, 1308. The pope can only be overcome by insisting on the doctrine of faith and the article of justification. 4, 2049. The pabst, the heretics, the Jews also say that they hope, but they leave the word and follow their thoughts. 4, 2056 f. The pope had the word and the sacraments, and yet, while these still stood, he let himself be taken away to pilgrimages, rules, vows 2c. 4, 2057. The pope stubbornly holds on to the promises with which Christ comforted his own, but the true church, to whom alone this is said, does not believe it in such a way. 4, 2105. The pope is not less bound to God's word than all other men, if he had the dignity of an angel. 4, 2116. Under the pope, not Christ was worshipped, but Mary and the apostles. 4, 2133. The pope commands that we contemplate and enumerate the sins committed; after that he imposes exceedingly foolish penances with pilgrimages, fasts 2c. 5, 567 f. The pope has perverted the sacrament through his priests in such a way that they should not give it to the Christians to eat and drink in general, but should arrange and offer it to themselves alone. 5, 1016. The pope has blasphemously and falsely raised up his own priesthood, and boasted that through his own chosen services, priestly mass and monasticism, enough can be done for sin. 5, 1022. It is a shameful and harmful abomination for the Pabst's doctrine, since people have not been taught anything about the priesthood of Christ, but have held him up as a terrible judge. 5, 1031. The pope has taken the name priest alone, on his chresemite and shorn bunch, who have called themselves Clerus, God's hereditary and chosen people. 5, 1034. If it were an article of faith that all the world should be under the pope, God would have to be a liar, for such an article has never been fulfilled. 5, 1142. The kingdom of the pope is a wild heap of all the people of the world.
different religions and objects of confidence. 6, 239. The pope has established many new religious services, such as indulgences, holy water, saints' services, pilgrimages, brotherhoods, monasticism, mass, fasting, celebrations 2c. 6, 919. The pope has disturbed and defiled the right services, as God's word, faith, sacrament 2c. 6, 919. The pope has smeared almost all of God's creatures with sin, namely where and when he wanted, so butter, eggs, cheese, milk, meat eating had to be sin. 6, 919. The pope has also smeared the time and days with sins, because where and when he wanted, one had to fast and celebrate, that even eating the dear bread had to be sin. 6, 919. The pope also defiled places and utensils with sins, especially the altars and altar utensils. Only a priest was allowed to wash the chalice, paten and corporal. 6, 919. Under the pope, God's creature, the poor hair on the head of the priests, had to be sin. Plates had to wear them and shave off the beard, so they were holy. 6, 920. The pope also attached sin to the clothes, because whichever monk or nun did not wear their caps and special shape and color clothes, he was a sinner and lost. 6, 920. The pope stained almost every creature custom with sins, food, drink, clothes, place, time, body and life. 6, 920. The Pabst's sins and abominations have to be called holiness and special worship. 6, 920. The pope has disturbed the churches, thrown the holy scriptures under himself, torn apart and devastated the sacraments together with their custom, suppressed the gospel. 6, 921. It is a false conceit and confidence of the pope and his followers that the mass is such a great service, such a great sacrifice, of which there is no equal. 6, 924. The pope enjoins newness, and holds that it is in our free will, and deserves the forgiveness of sins. 6, 1536. The Pope "has established that confession is meritorious. 6, 1536. The bell with which the pope calls people to his ceremonies, which are without the Word, without doctrine, is Satan's tool, which only sinks people deeper into superstition. 6, 1539. The teachers of the pope find blind, who disputes about the uninjured powers of nature and the faculty of free will, through which we can prepare ourselves for grace. 6, 1625. The pope and his bishop larvae slobber that one must keep the statutes of the holy fathers, conciliarities and popes, as they have taught much higher than the apostles. 7, 414 f. The pope has led us away from Christ and pointed us to the Virgin Mary, and to all kinds of saints who have never been called to Christ.
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The Pope says: You should consider me as the head of the Christian Church, and only points out Mary. 7, 857. 7, 856. The pope says: You should consider me as the head of the Christian church, and only points the people to the invocation of Mary. 7, 857. The pope says: If you do not believe in the saint I have raised up, and if you do not celebrate him, you are of the devil and eternally damned. 7, 857. The Pope says: Christ is not only the Father, Master and Lord of the Church, but I am also. Therefore believe that there is a purgatory, call the saints I raise. 7, 860. The pope says: The apostles did not teach everything, but the Holy Spirit reserved much for him, which he subsequently revealed through me, the pope. 7, 860. The pope and the monks have presented Christ as a judge, so that we have fled to the saints because of fear and have been tortured ourselves. 7, 914. What Christ has left free, the pope has made sin out of, as in clothing, caps, plates, food and drink 2c. 7, 929. It is not God's commandment, but the pabst's, that I should abstain from eating meat on Fridays, or save souls from purgatory and dissolve brotherhoods among the monks. 7, 937. Like the Novatians, the pope teaches that only original sin is forgiven in baptism; what one sins thereafter, he must do enough for himself with his works, with the help of the priests and nuns. 7, 956. Although the Novatian heresy is condemned, the pope has nevertheless brought it back on track, as he has gathered all heresies together and gathered them into one heap. 7, 960. The teaching of the pope and his followers was that the monks could have done many more good works than a common Christian who keeps the ten commandments. 7, 1005. The pope has consecrated us to the dead saints, who are not there, because no one can say for certain that St. James is buried in Hispania. 7, 1069. The pope with his cardinals wants to esteem his mass and make it out to be the truth, while it is obvious that it is blasphemous. 7, 1093. The pope has imposed great, severe penalties of pardon and penance on the people, but has not touched with one finger what he commanded others. 7, 1134. The pope's teaching is about clothing, time, place, food; he does not teach consciences about salvation, does not baptize, nor does he exhort to an honorable life. 7, 1110. What the pope, bishops and monks dreamed, we had to believe for truth. 7, 1155. The pope puts in his books what he wants, against God's commandment, that is why his books were burned, because he asks about God.
tes word nothing. 7, 1155. The pope or the devil will not persuade me that letters of indulgence and Christ's blood are equal. 7, 1225. The pope, as a fool, has forgotten our Lord and put Mary in his place. 7, 1520. The Sophists and the Pope have taught that men by their natural powers can love God above all things. 7, 1694. The pope breaks off from God's word, as, the one form of the Lord's Supper; but he also does to it, as, indulgences, pilgrimages; he forbids meat and butter on certain days 2c. 7, 1827. The pope has fallen from the faith and has fallen solely on good works, of which he has devised many by his own choice. 7, 1849. The pope compels us to look at the outward life of the saints, and what they ate and drank, also how they clothed themselves 2c. 7, 1984. The pope taught us that Christ was the Son of God and Mary and was born for us, and at the same time he said that the monks' vows 2c. were also a satisfaction for our sins. 7, 1991. The pope condemns us because we do not want to put his abomination and purification, as holy water and other things, next to the right purification. 7, 2036. The pope preaches how much more florins a canon has to earn than another priest, or how caps and plates should be worn. 7, 2091 f. The pope teaches how to make monks and nuns; Hilarius and Ambrose know nothing about this. 7, 2129. No pope, sophist, high school or pope considers Christ to be the bread of life, for they say: If I do good works, I deserve life. 7, 2317. The pope and the red spirits take some saying from the holy scripture, slobber, carve, play and do with it what they please. 8, 33. What the pope said in the past was called Christian truth and were articles of faith, and were badly attached to men. 8, 112. The pope imagined Christ to be a judge. Hence the good works, all monasteries and orders came to propitiate the judge. 8, 153 f. The monks, the pope and the clergy go about in works and want to be holy people, and yet they all go to the devil. 8, 168. The monks, the pope and all clergy speak: Christ does not do it alone, they do not want to suffer that Christ alone is our consolation and savior. 8, 168. The pope has made the whole world full of monasteries, but they should not have been called monasteries, convents, altars, mass, faith, pilgrimage 2c. 8, 238. The pope and the world do not want to suffer that they let Christ alone be something and believe in him alone, but they want that
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we should also do our part. 8, 244. The pope and the Rotten call faith, but add the merit of works, that faith must be nothing. 8, 511. In his indulgences and bulls, the pope does not absolve those who believe, but those who have repented sufficiently, confessed purely and given a helping hand. 9, 246. The pope and 'all those who are his have never tasted or reported in all their books how the teaching of the law should or could be divorced from the gospel. 9, 799. The pope has burdened the consciences with laws, imposed so many orders, pens, masses 2c. that whoever hangs on them can neither have peace nor a good conscience, but considers God to be angry. 9, 866. Some popes may have been martyred for the sake of the gospel, but there is nothing written about them that is the gospel. 9, 1100. 1274 f. The pope, together with his sophists and canonists, have unashamedly taught that we prepare ourselves for grace and attain eternal life through our work and merit. 9, 1122. The pope and his followers have gone and made saints of those who have taught that those who have been shamed, and who have given food, clothing, 2c. otherwise, are better than common Christians. 9, 1227. The pope has decreed new ways of life by which one is to bring about righteousness before God, namely one's own gratifications. 9, 1435. If the pope taught that our righteousness is nothing, the righteousness of Christ alone is, his whole kingdom would be reversed: the mass would be nothing, the monastic life nothing 2c. 9, 1435 f. The pope confesses this word: "Christ came into the flesh", but he denies its fruit. 9, 1472, The pope condemns in his bulls this article, that we would be justified by the righteousness of Christ alone, which is the effect of his incarnation. 9, 1472. The pope confesses Christ's righteousness, but in such a way that our righteousness is not abrogated, and that is just as much as confessing nothing. 9, 1474. If nature can obtain God's grace from itself, as the pope teaches with all his own, Christ was born and died in vain. 11, 381 f. The papists say: If the pope speaks a word and says: The sins are forgiven you, they are gone, if you already do not repent nor believe. This will not happen for a long time. 11, 732 f. The pope commands: If you want to become blessed, you must pray rosaries, fast, become a Carthusian, run to St. Jacob, to Rome, to Jerusalem, buy indulgences, build churches, donate masses 2c. 11, 800. The pope does not want to let anyone be a Christian, he is
He teaches nothing but unbelief and the foolishness of men. 12, 69. The Pabst's messengers preach: If you build an altar, pray psalms, rosaries, you will not be lost. This is what the furious devil taught. 12, 1124. The fact that God has instituted baptism is a small thing with the pope; on the other hand, he makes his pimps, who must help the world with their orders and monasticism. 12, 1256. The pope thinks that baptism is a perishable thing, therefore he invents many works by which the remaining sin must be washed away and taken away. 12, 1143. To love God is not the pope's long skirt, crown or decree. 12, 1417. That the pope says: faith alone does not do it; if you want to be saved, you must do good works, is so much to say: good works are and are called Jesus. 13, 118. The pope teaches that whoever wants to go to heaven has to pay for his own sins; Christ only paid for the original sin, everyone has to pay for the others. 13, 630 f. The pope and his church place the doctrine of beatitude and forgiveness of sins not only on Christ, but also on all kinds of works, monastic vows, mass observance 2c. 13, 802. 13, 802. The pope allows Christ to remain the Son of God and the true eternal God and does not make any other Christian, but he falsifies the true doctrine of Christ. 13, 993. The pope's faith and holiness are not based on the law, on God's command and word, but on human discretion. 13, 1025. The pope, bishops, monks and priests do not want Christ to be holy alone. Not only let Christ be holy, but also cry out: Faith does not do it alone, but good works also do something. 13, 1426. The pope pretends to great holiness under the appearance of outward divine service, but in fact it is vain doctrine of the devil. 13, 1692. The pope and his followers still condemn our doctrine today, that we teach that we are saved only through Christ's body and blood, sacrificed on the cross. 13, 1811. The pope with his monks has raised many names to be blessed: St. Francis, Mary, the dear saints 2c. 13, 2072. The extremely beautiful and quite certain belief of the popes and cardinals is: life after death is a fable. 14, 426. What the pope does more than another bad priest: He hangs up big flags with the keys, sells bulls, rings bells, deceives country and people 2c. 15, 1521. When the pope hears that his decrees, monasticism, orders, prayers, fasting, mass-keeping do not help to beatitude, he wants to burst with malice. 13, 2650. The pope does not want to and can not avoid some other chastisements.
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outside those which he has imposed at his pleasure, or according to the canons, that is, papal statutes. 18, 109. The pope cannot forgive guilt, but only if he declares and confirms what is forgiven by God. 18, 117. From the court of the pope has never gone out a page, not even two lines of Christian doctrine, or at least of the holy ten commandments 2c. 18, 457. What the pope wants to have taught, preached, judged and acted, that must be called taught, preached, judged and acted 2c. 19, 933. 19, 933. The Roman church has not had a single pope who has interpreted only one book of Scripture, with the exception of Gregory, who wrote moral teachings about Job. 22, 1724. Since Christ says: I still have much to say to you, the "I" is not the pope, but Christ and the pope are two different things. 8, 669.
The pope together with his people is not the church. We separate ourselves from the pope because he denies and persecutes the word, and we pride ourselves on being Christ's church, but the pope with his own is the church of the Antichrist. 6, 524 f. We have not separated ourselves from the pope and the church, but they separate themselves from us, yes, they push us and our word out of their church. 6, 525. Since we have the word, but the pope pushes it away, it follows that the Holy One in Israel is with us and not with the pope. 6, 525. The pope's church is not the right church, because they go therefore in the first birth, and presume to attain salvation by works. 2, 39. The popes are ashamed that they should be called by their right names, for they are not worthy of keeping their baptismal name. 2, 988. Under the papacy we have crucified Christ, we have sold him with the abomination of the masses, we have been blasphemers, we have overthrown grace 2c. 6, 475. It is easy to see that the pope and his followers are not the church, because they know of no other than the temporal cross. 6, 524. If the pope would remain under his rule, and at least leave the consciences free, we would be forced to remain under his rule 2c. 6, 590. 6, 590. The tyranny of princes is great, but they only corrupt bodies and goods; the pope, on the other hand, corrupts souls in a cruel way. 6, 610. The pope puts the horrible blasphemy on us, as if we taught that men should live safely, without law, in permission of all sins 2c. 6, 701. All that the decrees have taught from the pope, and according to it has been put into practice. 6, 917 f. The pope with his own
is the church of Satan, since he opposes the gospel and establishes a righteousness other than that which is through Christ. 6, 1118. Popes, cardinals and bishops cover with the name of the church and the ministry all their ungodly teachings and services. 6, 1184. Those who follow ungodly services are cruel to those by whom they are punished. Therefore, the pope rages against the godly teachers 2c. 6, 1237. The perversion of right doctrine, yes, the overthrow of it, has been a sufficiently great and just cause for our separation from the pope. 6, 1536. Today the pope uses the ban against us because we confess the pure doctrine. 6, 1634. The pope and the bishops have long since neglected the word in the church and, having become wolves, have imposed their statutes in its place. 7, 74. It counts for nothing that the Turk and the pope boast of their faith: Ours are many, and have kept it so for a long time, therefore it must be right. Christ teaches the contradiction. 7, 619. The pope has even forbidden the certainty and assurance of divine graces. 7, 957. Because the pope does not want to do his right office, we also do not want to suffer his wrong office, that he wants to impose his commandments on us as God's commandment and necessary for salvation. 7, 1130. The pope and his Curtisancn call the one who accepts their doctrine bon Christian, that is: A great fool is that. he accepts our doctrine as if it were true. 7, 1131. Because pope, cardinals and bishops do not preach the word of God, they are not bishops, but castles, rentmasters, pie clerks and cellar clerks. 7, 1107. By God's miraculous providence, the pope has allowed baptism to remain, otherwise all his teaching is against baptism, absolution, forgiveness of sins and the teaching of the Gospel. 7, 1311. God has hardly preserved the sacrament of baptism and the mere text of the Holy Scripture and the Gospel under the realm of the pope. 7, 1352. All the shining of the pope has been darkness, foolishness and idolatry. 7, 1598. The pope also says: The gospel is divine truth; yet he calls it a doctrine of devils. Because they wanted to hide all their lies and idolatry from God. 7, 2006: Under the devilish rule of the pope, the ten commandments, the faith, the Lord's Prayer, baptism and the one form of the sacrament have remained in the church. 7, 1648. The pope confesses that we have God's word and that we are baptized; nevertheless, he wants us to accept his decrees and bulls as well. 7, 2090. The Pope does us an injustice in that we have not given him the people.
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should tear down. He has torn off the people of Christ. 7, 2129. One should now say: Pabst, Concilium and Doctores, we do not want to believe you, but the divine word. 8, 112. The pope has fallen away from baptism and Christ, is God's and all Christians' enemy; he has the devil for a father, whose children are he, his cardinals, bishops, monks and priests. 2c. 8, 249. The pope and his church boast against us that the Holy Spirit is with them for eternity; they are the Christian church, what they conclude and order is the order of the Holy Spirit 2c. 8, 406. The Pabst with his crowd openly and defiantly boasts: We are in Christ and Christ in us, because here is the Christian church; but where the church is, there must be Christ. 8, 428. The pabst with his mob boast and shout that they are the church, because they have baptism, sacrament and scripture from the apostles and sit in the same chair. 8, 610. The pabst snatches to himself the name of the church and the right worship, and takes these names from the right Christians and gives them to his godless mob. 8, 618. The Pabst's faith and worship, which he praises with his mouth, is nothing but a mere babble and a vain dream, yes, a vain lie. 8, 637. The pope and his followers misinterpret Christ's word in such a way that Christ had laid down too few commandments for Christianity, therefore the Holy Spirit had to command much more through the pope. 8, 667. The whole of the pope's ulcer, priests and monks chatter, sing and sound day and night, and everything is called prayed for, when none of them has a thought of faith. 8, 712. It is impossible for the pope and his whole bunch to do one prayer right, because they do not want to hear or suffer the article of Christ that the Spirit of Grace preaches. 8, 725. The teaching of the pope and the monks is an accursed abomination, who slander that Christ has not taught and spoken all things, nor done and executed all things 2c. 8, 769. The conciliar and the pope are now approaching, and want to deal with us without Scripture, and command by obedience of the church and by the ban that we believe them. 9, 981. We know that what the pope, bishops, priests and monks have taught and practiced until now is vain deceit, and our conscience has become free from human laws and all coercion. 9, 1039. The pope's territories are nothing other than clothes, food, endowments and benefices, which belong neither to the secular nor to the spiritual regiment. 9, 1042. From the Pabst's seduction many have been snatched and saved, even on their deathbeds, because they took hold of Christ and died on him. 11, 1127. The pope also puts on these sheep's clothing.
in his bulls, that Christ has earned us by his death 2c. that we are God's children, but adds: Whoever is not obedient to the Roman church is eternally damned. 11, 1414. The pope and his bishops boast that they are the church, and yet they wield the sword, choke and kill with the sword; therefore they are rebels, because the sword is not commanded to them. 13, 1642. If the pope, bishops and poisonous papists cannot get at us, they say we are rebels. 13, 1804. The pope says: He who is obedient to the Roman church, and so fasts, eats and dresses, is blessed. 13, 2565. Necessity forced the popes to read at least the text of the Gospel in the churches, but this happened less often in Italy and elsewhere than in Germany. 14, 1009 f. The pope calls himself the church, does not want to let anyone be his judge, submits to be the master, the teacher and the head of all churches. 18, 1568. The church, which lives and works from the Holy Spirit, should give way to the godless pope and his bunch, who rely solely on the power of their tyranny. 18, 1569. Those who say that those are not Christians who are not under the Roman Pontiff are making a liar out of God the Father, who subjected the ends of the earth to Christ. 4, 278 f. The godless Roman popes with their flatterers show us Rome as the place where Christ must be found. 4, 961. The pope and his bishops do not teach and do not baptize, nor do they administer any church office; they only have the name, but they do not prove the fruit and the work. 2, 119. No one is edified in the church, nor does he resist the gates of hell by being under the external authority of the pope. 18, 1041. The pope and his bishops do things that are totally contrary to the church office: they blaspheme the word, persecute the godly, pious Christians, that is, the right, true church. 2, 120. The pope is openly an enemy of the church, he suppresses the doctrine of faith, fills the world with idolatry, simony and innumerable abominable things. 2, 120. Not only the devil, but also the church of the Pabst hates us, because we are innocent in the second table, and obey the first table, that we praise God. 4, 2023. The pope has neither the right nor the ability to establish anything in the doctrine of faith, or to do anything else in the church of God. 10, 186. Under the rule of the pope, there is not even a trace of the church left in the whole world, at least as far as one can see. 4, 1245. The pope pretends that everything he teaches and teaches in the church is his own.
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The pope remains under the delusion that he is the church, but God has cast him out of his church because he rejects the word. 2c. 12, 1295. 12, 1295. The pope remains under the delusion that he is the church, but God has cast him out of his church and rejected him because he rejects the word. 1, 552. Those of the spiritual state of the pope do nothing but whine in church, eat, drink, sleep, and are like fattening pigs. 5, 1106. The pope does not allow people to believe in Christ, but insists that they believe his doctrine and put Christ aside. 5, 442.
The pope arrogates to himself the spiritual and the temporal regiment at the same time. The pope boasts of being an emperor in all spiritual and secular matters, and also says that he is a lord of the whole world. 18, 1576. The pope disrupts the secular government, the household and the church with his new doctrines, holy water, human statutes, fictitious and ungodly worship 2c. 6, 169. The pope has not only devastated the church, but also the secular government and the household in such a way that we can hardly bring the state of any of them back into its boundaries. 6, 170. The pope usurps the spiritual and the secular government at the same time in order to challenge the pure doctrine and to tyrannize in the world government. 1, 473. The pope strives for the two things, that he is lord of the church and of the world; but Christ has denied him this. 1, 765 f. The pope defends himself with force, tyranny, threats, with the ban 2c., so that he can be safe, because he has Cain's and Lamech's conscience. 1, 392. The pope is praised as a learned allegorical master, who makes the sun into the papal majesty, the emperor into the moon 2c. 1, 612. The pope, like Ham, is expelled from the church of God, still leads a secular rule for a while, but in such a way that he cannot remain a lord in the long run. 1, 644. That the pope demands as a right and under the article of faith and damnation that emperor and king should kiss his feet is contrary to God's word. 1, 766. That the pope also wants to be a lord over the word, and bind and dissolve everything according to his pleasure: this power he has not from Christ, but arrogates it to himself. 1, 766. That the pope says he is a lord of the church, that he proves it with God's word, we want to believe him. 1, 766. The pope has obtained with lies from kings and potentates and made them kiss his feet. 1, 1662. Christ never allowed the whole world to be subject to the Roman Pontiff, which should have happened,
if the primacy were divine right. 4, 969. There can be no greater fiction than that "the rock" means the governmental power of Peter, and "pasture" the sole rule of the pope. 4, 969. All kings and princes have been subject to the pope, and they have showered him with all kinds of benefits, for which he has shamefully seduced them. 2c. 1, 1632. By the worldly arm and the quite futile banishing rays of the pope and his own, not the true and right church is protected, but the fictitious one. 4, 1082. The pope has ascribed to the Germans the name of a Roman emperor and the title of emperorship in order to become emperor himself over the Roman emperor. 4, 1314. The pope and the bishops rely on kings and princes and their wealth, power and weapons. 4, 1858. The pope, in order to become emperor over the Roman emperor, has mixed in his clergy, the three greatest bishops of Germany, and made them princes of the empire. 4, 1314. The devil's fowlers, the pope and the bishops, have let the Emperor Carl come to Augsburg to oppress us. 4, 1867. The arm of the pope are the kings, princes, bishops, scholars, priests and monks, on whom he relies and does not respect God. 5, 10. The popes have been going about seizing the Roman Empire for more than six hundred years, but they are deceived in their hope. 5, 185. Popes, bishops, priests, monks, doctors and the like are ungodly, who by nature must rage against the holy gospel. 5, 317. The arm of the pope are the kings, princes, bishops, scholars, priests and monks, on whom he relies and therefore does not respect God. 5, 319. In times past, popes, bishops, priests and monks sat in such a regiment that they could drive kings and princes wherever they wanted with small letters of banishment. 5, 696. After the gospel has come to light, the pope, bishops, clergy and monks must again fear and honor the princes and lords 2c. 5, 697. pabst, bishops 2c. should wait for the gospel and the souls; for that they must rule worldly, wage war, seek wealth, and they do that gladly. 5, 831. The pope has been in such honor that, if he only murmured, the emperor and all princes had to bow down before him and fear him. 5, 1128. The pope and the bishops have made of the Gospel and the Christian church a purely spiritual, even secular regiment. 5, 1155. The pope and his vermin want to preserve the church with their wisdom, with external laws and banishments, without God's word, without praying and teaching. 5,
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1189 f. The pope and his people defend the Christian church with secular violence, with burning, murdering and persecuting. 5, 1190. The pope must now go begging and invoke foreign power, as emperor and princes, which he previously trampled underfoot by his own power. 5, 1230. The pope makes no distinction between secular and ecclesiastical affairs, but mixes, disturbs, distracts and reverses everything. 6, 169. The pope has made the church, the secular regiment, the laws and the kings subservient to himself, so that they must obey this devastator in all things. 6, 169. The pope says: The laws should not refuse to obey the holy canons in all things; he does not say that they should obey the word of God. 6, 169. The pope has prescribed laws even for the emperors through his holy, yes, rather cursed canons, which dispute with the word of God. 6, 169. The pope has ruled in all things and over everything, and has usurped the temporal rule, and thus has devastated the temporal government. 6, 169. In the chapter Solide, the pope, this revelatory beast, makes the emperor a saw, but himself the one who pulls it; there he calls himself a god. 6, 228. The pope is so hopeful and presumptuous that he presumes to prescribe laws to gods; this he does by ruling over consciences. 6, 259. The pope has trampled secular law, obedience and authority under himself, deposed emperors, kings, princes, cursed, corrupted 2c. 6, 920 f. The pope has banished subjects and children from obedience, made everything what and how he wanted or lusted 2c. 6, 921. The pope respects neither the highest God, nor those whom God has set as gods, that is, neither the holy church nor worldly rule. 6, 922. The pope seeks the kings with bulls, indulgences, letters of confession, as' he sells them grace, freedom, wives, eggs, butter, milk, meat, home fairs, sin, purgatory, hell and heaven, the Turks 2c. 2c. 6, 931. the pope has brought about such a regiment that his being has become a fair worldly rule, and so feared that all the world has had to be subject to him. 7, 466. The pope had two keys in his coat of arms, so that he, as a robber and villain, frightened the whole world. 7, 938. The pope pretended that he had the power to bind and dissolve even in worldly matters and estates, whatever he wanted, and led the keys against emperors and kings 2c. 7, 939. The pope has deposed several kings in France and England, and has also played with the emperors in the same way.
as with dice, as one may read in the chronicles. 7, 939. The pope and his crowd leave the word and the doctrine, and wants to preserve his avarice and idolatry, wields the sword, strangles and murders us. 7, 1061. The pope stepped on the neck of the imperial majesty, as Emperor Frederick the First. 7, 1317. Kings have given castles, land and people to the Pabst, because they wanted to earn the kingdom of heaven with it. 7, 1535. The pope teaches that he is the lord of the whole world; he does this in all his writings and books; whoever does and speaks against this must die. 7, 1625. In all his books, the Pope teaches nothing about Christ, about faith, about God's commandments, but that he is the head of all Christianity, a lord of the church 2c. 7, 1625. The Anabaptists, Coiners, the Pope and all the bishops have wanted to rule and reign, but not in their profession, and have reached for the sword. 7, 1789. The pope has mixed the spiritual sword and the physical sword, which is quite wrong and unjust. 7, 1790 f. The popes, following the evil example of Ambrose, have trampled emperors and kings underfoot. 7, 1839. Popes and bishops do not want to practice and carry out their office and preaching, because they fear that they may not remain lords, may not have possession of the world's goods, nor may they defy lords and princes. 8, 824. The pope has done what he is commanded to do and has done what he is not commanded to do, such as to depose kings and emperors and to use the sword. 8, 874. The authorities in the kingdom of Christ, who are in service and servitude, do not like the pope and his troops, but seek worldly power and sovereignty. 8, 980. St. Peter has overthrown and condemned with one word all the regiment that the pope now leads, and clearly concludes that they have no power. One Word to Command. 9, 1103. 1278. The pope has trampled the princes under himself, not because they have acted against faith or love, but because they did not want to be subjects of the Roman See. 9, 1377. The popes blaspheme and lie that their power is so much greater than that of temporal lords, as the sun is above the moon, and as high as the sky above the earth. 9, 1377. The pope has forbidden that no prince nor secular authority should punish the clergy, and where they are subject to it, he puts them under ban, but has ordered it to the bishops. 9, 1380. The pope would rather let the world perish before he would let a hair's breadth of his presumptuous power be broken off, and yet he wants to be the holiest. 10, 335. This is what the popes sought, that they would have liked to be emperors, and that they could not do it.
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they have set themselves above the emperors. 10, 344 If the popes boast that they have given us an emperorship, then so be it, and the pope will give Rome and all that he has from the emperorship. 10, 345. It does not follow that the pope should be above the emperor because he crowns him. 10, 345. It has never happened in all the world that he who consecrates or crowns the king is above him, except through the one and only pope. 10, 346. The pope lets himself be crowned pope by three cardinals who are under him, and yet he is still above them. 10, 346. The pope, this beast, this bear wolf, does not consider that he is neither appointed by God as a king nor as the leader of all states. 10, 584. The pope murders, robs and rages in foreign realms, states and families like a bear wolf. 10, 585. The popes have not only taught, but also demonstrated by deed, how they unashamedly rise up against emperors and kings, despise all rule and trample it underfoot. 11, 1825. The popes would still like to trample emperors and kings underfoot, if they could, because they impudently boast that they are the supreme lords 2c. 11, 1826. The pope wants to be the supreme and rule alone, and does not want to be subject to anyone; Christ never did that, he always submitted to the temporal power. 12, 1116. The pope has taken Carl the Great, and through him all emperors who came after him, that they must do his bidding and recognize him as their overlord. 12, 1296. The pope claims to be the head of the church, and therefore he also wants to be a lord over secular authorities and rule with the sword like other kings and princes. 13, 1239. It is an abomination above all abominations that the pope wants to be a lord over all kings and emperors, because he is St. Peter's successor or descendant, when Peter kept the command of Christ 2c. 13, 1242. In his decree, the pope made Christ's kingdom a temporal regiment and abolished the distinction between the two regiments. 13, 1445. The pope, as a bishop, is commanded to feed the people with the word of God, so he goes to and takes up the sword. 13, 1642 f. The pope and his people betray and murder the emperors, and yet they are not rebellious. This is a great miraculous sign. 14, 358. The pope has always usurped the earthly or imperial authorities, persecuted emperors and kings, cursed them, deposed and installed them, beheaded and expelled some of them 2c. 16, 1974. The pope has made it so that emperors and kings and all the world worship him, kiss his feet, the emperor hold his hand, the count palatine be
The pope writes and boasts of the kingdom of England hereditary lord and feudal lord. 16, 2054 f. The pope writes and boasts of the kingdom of England hereditary lord and feudal lord. 16, 2055. The popes adorn themselves with the name of Christ, St. Peter and the church, when they are full of all the worst devils in hell. This is shown by the histories of how they dealt with the emperors. 17, 1034. The pope boasts that he is emperor and has the power to depose emperors and kings at his pleasure. 17, 1053. The world is divided into three parts, which are called Europe, Africa and Asia; these are the three crowns of the pope, because all kingdoms in these three countries are of the pope. 17, 1091. The pope seeks to rule over two kingdoms and arrogates to himself the rule over the Roman Empire. 18, 459. The flatterers make the Roman pope lord in both kingdoms, which was not even given to Christ, for he says: "My kingdom is not of this world." 18, 759. The gloss of a Decretale says: the pope is seven and forty times greater than the king. 18, 792. prophecy of the prophet Daniel about the pope's power and principality. 18, 1470 st. The pope carries out all his actions with foreign power, as he only wants, and then gives to the secular arm, that is, the princes and secular authorities. 18, 1527. The pope barely allows kings of great power, by great grace, to kiss his holy feet. 18, 1576. The pope claims to have received from God in St. Peter the right and authority over the heavenly and the earthly kingdom. 18, 1576. The pope deposes princes, kings and bishops, as well as everything else that is high in the world, according to his: loud will of courage 2c. 18, 1577. pope Nicolaus III writes in the ecclesiastical law: the pope is emperor in heaven and on earth, which Christ gave to St. Peter. 19, 932. The pope with his triune crown is and is rightly called an emperor in heaven, an emperor from earth, an emperor under the earth. 19, 933. The pope is lord over all authority and doctrine, over all kingdoms and law in heaven and on earth. 19, 933. The pope roars in his spiritual right, that all emperors and kings chairs, who judge, must learn the right from him and receive it in fief. 19, 933. As the pope has taken the priesthood of Christ from him and placed it on himself, so he has also taken away Christ's laws and ordered and made new ones 2c. 19, 1143. It is not the pope's duty to lead a church army or a Christian army, for the church is not to fight or to fight with the sword. 20, 2116. From the letter of the pope to the emperor, in which he chastises him for daring to impose religious laws.
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He is not supposed to teach, but to hear. 21b, 3059. 3067. There never came out of the earth a greater power or dominion than that of the pope, but when he said: Do this, be thou emperor, it must have been done; but now he must be silent. 22, 777. Before that time it was said: the pope would be more powerful in one finger than all German princes, he would not ask for Germany. 22, 847. Cajetan, the pope's legate, said to Luther at Augsburg: What do you mean that the pope asks for Germany? His smallest finger is stronger than all the princes in Germany. 22, 862. The pope is forced to endure defiance and ignominy from his princes, whereas thirty years ago no emperor would have dared to offend him with a word. 22, 1385. The pope writes to the emperor at Constantinople: The sun is the pope, the moon is the emperor; as far as the sun is greater than the moon, so far the pope surpasses the emperor 2c. 17, 1061. The pope, because he has the office, wants to be honored above emperors and kings and to be a lord of the whole world. Thereby he testifies that he is not Christ's disciple but the Antichrist. 13, 1205.
The pope has made the marriage state impure and worthless, as if it were an unchristian state. The pope has not only abolished the married state, which God instituted, but has made it completely impure and worthless, as if it were an unchristian state. 1, 1063. Since the pope forbids the marriage state and meat eating, he does not teach to fear God, but makes a fictitious and false conscience 2c. 1, 1537. The pope and his crowd have forbidden marriage. 3, 105. The pope and his crowd have made it almost a disgrace to become married. 3, 105. The pope writes that one cannot serve God and be married. 3, 131. The pope and his followers condemned those who lived in the government and in marriage as worldly statuses and advised them to take up the monastic life. 4, 1918. The pope also devastated the household by robbing the parents of their sons and daughters through the disobedience of the children hiding in monasteries 2c. 6, 169 f. Under the pope, the wedding, instituted by God, had to be sin where it was held in conjoined time. 6, 919. The pope not only forbade the clergy to marry, but also thoroughly blasphemed, desecrated, despised and nullified it as an unclean, carnal being. 6, 921. God has blessed the marriage state, calls it his covenant and good pleasure; the pope curses it, tears it apart and desecrates it. 6, 921.
The pope does not forbid marriage out of love for chastity, but so that he may do freely and unhindered what he wants, and no one is subject to him. 6, 921 f. The pope does not want to bear the effort and work that God has put on his three foundations, as, church, dominion and marital state, but wants to live freely of his will. 6, 922. The pope confesses that the marital state is a good order of God, and yet he forbids his priests, monks and nuns to marry, and condemns it as a carnal state. 7, 997. The pope, as the true anti-Christ, forbids and condemns the married state, God's commandment and work. 9, 1801. The pope urges his people against God's creation, that a man should remain alone without a woman, a woman without a man. 12, 1539. The pope teaches the children to disobey their parents and to marry against their will. 19, 1158. The pope says that he who is married lives in a worldly state and cannot serve God; he calls the married state a sinful state. 7, 1181.
The pope boasts that he alone has the power to interpret the Scriptures. The pope boasts that he alone is the master of the Scriptures and has the power to interpret them. 3, 421. The pope knows how to interpret the sayings that Christ pointed out to the right preachers. 3, 1073. The pompous popes and their bulls boast: It behooves us to interpret the Scriptures; it behooves us to give laws 2c. 4, 830. The pope is supreme in the rape of Scripture, for he commands in general and for all that it belongs only to him to explain Scripture with complete definiteness. 4, 1307 f. Neither the pope nor a Thomist can be overcome with Scripture, because they destroy the prestige of the whole of Scripture by their arbitrary glossing. 4, 1307. It has already come to the point that the pope is elevated above Scripture, so that he may also dispense against the gospel and divine law. 4, 1308. The pope grants others the right to explain the Scriptures only in a doctrinal way, in a disputing way and in an investigative way, not in a conclusive way. 4, 1308. The popes, bishops and magistri nostri play with the Scriptures. 4, 1310. The pope has an evil cause, therefore he does not like to let it come to interrogation. Cause: If it came to the Scriptures, he would have to be wrong. 4, 1443. How the pope and his have misused the sayings of Scripture to strengthen their tyranny. 4, 2104. The popes do not think that they are subject to the laws of the Word, but arrogate to themselves the power over the Word and the Scriptures. 4,
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By the word of the apostles and prophets the pope should be set right, but he fears and hates no poison so much as the Scriptures. 4, 2118. The pope fears that the word of God will prevail, and the council decides that the pope is necessarily under the Scriptures. 4, 2118. The pope opposes a concilium because he fears that the question would be raised whether the pope should be judged by the Scriptures or the Scriptures by a concilium. 4, 2119. The pope does everything he can to prevent a concilium from being assembled, even though he pretends that he desires nothing more than a synod. 4, 2118. The pope will not be able to preserve anything in all his decrees, ceremonies, and doctrine if it is judged according to the sacred Scriptures. 4, 2118. The pope boasts in his filth that he is over the holy scripture, and that it must be confirmed by his chair and receive its value from him. 6, 918. All those who have ever spoken against the pope from the Scriptures, he has cursed, condemned, burned as heretics and children of the devil, and still does so daily. 6, 918. The pope has the sole right to interpret the Scriptures, which he interprets according to his own will. 7, 325. The pope has reached the point that he has pretended that God's word is under his control: 7, 1155. The pope has it preached throughout the world that the holy scriptures are worthless; the authority of the holy scriptures that they are valid, that they have from the pope. 7, 1195. The pope boasts that the Christian church is above the Word of God. 8, 35. The pope and his clergy call the Bible a heretic book. 8, 497. The pope and his clergy profess that it is right and true what the Scriptures say about Christ, that he is the Lamb of God. 2c, 9, 1815 f. The pope has taken upon himself to subjugate the holy Scriptures to himself, to interpret them according to his own liking, and to exterminate the church itself altogether. 10, 585. 10, 585. The Scriptures may not be acted upon in any other way than at the pleasure of the pope, who alone is entitled to interpret the Scriptures and everyone must submit to his knowledge and judgment. 11, 458. The pope deals with nothing else but such blind pieces that he falsifies the scripture, gives it another mind, draws it to his foolish work. 11, 2251. The pope does not want to be forced by any scripture nor let himself be forced to do what his state requires, because he wants everything to be done according to his sense. 18, 1567. This is the most accursed blasphemy, that the pope is over a concilium, that he alone interprets the Scriptures.
and that his judgment should be more valid than that of the church. 18, 1568. What the pope said in his interpretation, so that he falsified the holy scripture, was immediately accepted as God's word 2c. 18, 1576. The papists publicly boast that the pope and his church are over the sacred Scriptures and have the power to change, annul, forbid and interpret them as he wishes. 19, 1263. The pope rules over the words and text of Scripture; as he does, one must keep it, or be burned, murdered or driven out without all mercy. 19, 1263. The books that are written to be believed, the pope does not believe, but is high above them and changes them. 19, 1369. The pope boasts that the holy Scriptures have their authority and getwalt from the Roman church, and gives as evidence the saying: "You are Peter." 22, 989. The pope wants to be the exercising authority of the Church, over the Scriptures and the prestige of the concilium. There is no mention of a concilium. 22, 1403. The papacy is intolerable because the pope not only presumes that he is the head of the entire church, but also that he has power over God's word. 22, 594. It is prophesied that the pope would force, falsify, corrupt and destroy all scripture according to his will, as he does and has done for a long time. 18, 1Y66.
The pope boasts that he cannot be mistaken. The pope always does this some piece and repeats: We are the Church, therefore we cannot err, and the others should obey us. 2, 1958 The pope and his comrades boast and insist that they are the church, and conclude that the church cannot err. 1, 458. The flatterers of the popes resist the truth, chattering that it cannot be supposed that such an exalted head can err. 4, 288 f. The pope demands that he be believed because the Holy See cannot err. 4, 2112. This is, as it were, the first commandment of the foolish canonists, that the great majesty of the pope cannot err. 4, 2115. The pope has taken the title that he does not err, and has introduced under the appearance of the church the beggars Thomas Aquinas, Scotus and Bonaventure. 7, 1824. The pope has gained a great dominion by teaching that the church and fathers cannot err. 7, 1833: One should not ask or dispute whether the pope and his followers are also in error, but their teachings and actions must all be right; but they condemn us as heretics. 7, 2008. Everything that is in the world can be missing, but God and his word are not missing. Did Annas and Caiphas can
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much more a pope can be missing. 8, 883. In the pope's laws, everything has to serve to willfulness and tyranny, and have said afterwards that the Holy See at Rome cannot err. 9, 1376 f. Because the papists realize that their lie cannot stand, that they make the pope supreme, where the person would not be pious, they help their lie and say: the pope may not err. 12, 71. the pope with his conciliis has persuaded the world: because he would sit in the apostles' chair, would have the highest office and would assemble the conciliis, then they could not err 2c. 12, 615. In his great book of fools, the pope says unashamedly: it is not to be assumed that such a sovereignty as he wants to be can err. 12, 1257. Since St. Peter, when he did not walk correctly according to the truth of the Gospel, was punished by St. Paul, it is not surprising that the pope, St. Peter's successor, also erred at times. 15, 573. If the pope wants to be the head of all churches, he must first make us certain that he and his successors have the Holy Spirit certainly and hereditarily, and cannot err. 17, 1083. The Roman boys drive along, tear the pope apart over Christ and make him a judge over the Scriptures, saying that he may not err. 2c. 18, 1051. It is an outrageous presumption that the pope, a certain godless man, should presume that no one should judge him and that he alone should not err. 18, 1568. The papists have never liked it to be said that the pope could err or be absent in matters of faith. 19, 922. Some have brazenly dared to doubt that one does not know whether the pope is God or man. He could not err, he was above the Council. 22, 1365.'
The pope and his people want to be unpunished. The pope and his people want to be unpunished; they rage and run like mad dogs when their unrighteous nature is attacked. 5, 18. The pope says in his book of law: If all the world would see a pope lead countless heaps of souls to the devil, still no one shall punish him nor defend him 2c. 5, 982. Some heralds of the Antichrist say that no one should say to the Roman pope: Why are you doing this? he has no judge on earth. 8, 1579 f. In Daniel, the pope is clearly depicted, shouting in his filthy voice that all churches and thrones are judged by him, but he cannot be judged by anyone. 6, 917. The pope cannot and will not suffer a concilium; he does not want to act or speak of the Gospel anywhere in the light, thinking only to dampen it by force. 6, 932. The pope says that he is not subject to any law, neither God's nor his own. 7,
The pope cannot stand it, neither from the prophets, apostles, emperors or kings, that one reforms him. 7, 1196. Because the pope sits high above, he thinks that he has the power to do what he wants, and he does not want to suffer any punishment or opposition. 2c. 1, 1229. That no one or few people may tell the pope of his abomination is not surprising, for it is proclaimed that he will have all those burned who oppose him. 15, 1627. The pope has never once refuted anyone who has spoken, written or done against him with writing or reason, but always with force, Bannen 2c. 15, 1629. The pope has never wanted to suffer a judgment or sentence, but has always preached that he is above all writing, judgment, violence. 15, 1629. In his decrees, the pope insolently states that no one should defend, judge or punish him, but that he should judge all the world. 15, 1814. As long as the pope with his cardinals and bishops does not want to be thrown under the concilia and fathers, no reformation can be hoped for from him. 16, 2151. The pope is above concilia, above fathers, above kings, above God, above angels. Bring him down and make the fathers and Concilia over him. 16, 2151. The pope himself, as the rock, shall be neither obedient nor subject to anyone. Then you have the summaries of the spiritual law and of all the decrees, and all the understanding. 17, 1085. Every child has renounced the devil and all his works and creatures in baptism; therefore he is not only set a judge over the pope, but also over his god, the devil. 17, 1116. Matth. 18, 15. Not only the church, and every church, but also you and I are commanded to judge the pope, to condemn him as a Gentile and a tax collector. 17, 1121. The pope is equal to us in all of God's commandments, so that if he does anything against one of them, he is subject to any believer who can punish and accuse him. 18, 452 f. All things of the pope may neither be judged nor judged, one must read and accept it all with obedience and submission. 18, 1526. The pope wants to be a judge of all men, but does not want to be judged by anyone, for he is above everyone and subject to no one. 18, 1567. These are unholy fools who say that one should not scold the pope. Only quickly scolded, especially when the devil challenges you with the justification 2c. 22, 815 f. The canonists have pretended: If the pope leads countless souls into hell, one should not say to him: Why are you doing this? 22, 895. That the pope should not be judged by anyone, nor should he be judged by anyone, the pope has a
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This is a special proof, because one pope introduces the other from the spiritual right 2c. 22, 985. 22, 985. The pope does not want to suffer that his own human doctrine of our works and nature is touched and that Christ is preached purely. 8, 614. The pope and his church crucify and condemn those who punish their superstition with their decrees, church punishments and curses. 4, 1302. Those who contradict the pope and adjust his decrees according to the word and will of God are subjected to punishments of every kind. 4, 2112 f. The pope is an enemy of the cross of Christ, for he does not want to hear what is painful to him, but he should be preached what fattened the belly and that he be in honor. 12, 1637. If God has spoken through an ass against a prophet, why should he not still be able to speak through a pious man against the pope? 10, 278.
The popes have taken all the world's goods. The pope and the Turk rely on their wealth and power, and certainly despise that we consider them the right Antichrist and condemn them. 1, 649. The pope does not sell spiritual goods, which are rightly called so, because he does not have them, but he sells offices, fiefdoms and prelatures, and thus appropriates the goods of this world to himself. 1, 1621. The grace of the Holy Spirit cannot be sold, because first of all the pope does not have it, secondly it is impossible that one could sell spiritual things. 1, 1622. The pope has pretended that he has the power to forgive sins and has seized the keys; but he has only taken the money and let the souls remain under the power of sins. 1, 1623. The power and glory of the Pabst and his bishops has become so great that they have made idolatry with indulgences and sacrificial masses. 2, 1955. The pope, according to his greatest diligence, strangles pious, godly people; through this he robs the whole world and takes all earthly goods by force. 2, 1956. The popes do not proclaim God's commandment, Jesus Christ crucified, for the blessedness of the faithful, but collect treasures, put on merrymaking. 4, 275. 4, 275. The popes, as the most holy shepherds of Christ's sheep, must be bought off the pallia, and as exceedingly strong robbers they seize our possessions. 4, 941. Through the Roman pope, usury has become a justice and a permissible convention. 4, 950. The pope and his followers boast of apostolic succession, point to their great multitude, and sell their righteousnesses and merits for all that is good.
of the world. 4, 972. The blasphemous popes and bishops, priests and monks increase the misconception of the people by pretending to be purgatory in order to satiate their infinite avarice. 4, 1318. The popes and the bishops, because they have the goods of the church, should plant and spread the word and right worship, but they do the opposite. 4, 1834. The pope and the bishops do not care at all about doctrine, but turn all their care to increasing their honor, their dignities, their wealth, their well-being. 4, 2114. Of the pope's unrelenting money-grubbing in German lands. 5, 250 f. The pope sells the titles: cooks, chamberlains, stewards; these ask the pope for all prelatures and prebends for themselves; then they finally come to the pope. 5, 251. The pope keeps around him two thousand persons, just so that he can take over all the churches' goods and incomes, all canonries and prelatures through them. 5, 251. Even in Rome, the pope has devastated many magnificent monasteries and convents and taken their income. 5, 251. One must not blame the Gospel for the fact that bishoprics, canonries and monasteries are torn apart, but the pope. 5, 252. The pope, cardinals, bishops, priests, monks and their mobs are quite furious to seize the goods of the poor. 5, 687. Who is in the pope's sects or practices human laws, but for the sake of money and the belly? 5, 688. Pabst, cardinals, bishops want to sit on top, become spiritual for the sake of honor. 5, 688. The pope with his cardinals and court servants collect large amounts of money and goods; nothing else comes of it, but that one causes strife over it 2c. 5, 1100 The pabst's clergy is a useless people; they do not take care of anything, they can do nothing, their mind is set on having good days here for a while. 5, 1106. There has been no one whom the pope has not robbed, from whom he has not taken something of his property, either by indulgence or by privilege 2c. 6, 170. The goods of the church have been snatched from the emperors by fraud and theft of the popes. 6, 588. The pope has made a paradise of all pleasure in Rome or in the church, since he uses all the world's goods, power and honor freely according to his will. 6, 933. The Pabst's tyranny used the ban also because of owed money, even because of disregard of his statutes, if someone had not fasted 2c. 6, 1634. The pope has always put his date and all the proposals on money, and the devil has blinded the people so that they could give enough. 7, 1057. The Pabst has with the fair, with the
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He has sinned a thousand times more than Judas the betrayer. 7, 1058. The pope makes a stuff out of communion, baptism and absolution, seeks his profit and sells forgiveness of sin for money. 7, 1067. Out of avarice, the pope has instituted one law over the other; forbidden the third and fourth degree in marriage, forbidden to eat butter and cheese, and again allowed for money. 7, 1067 f. From the doctrine of faith the pope can get no profit, because there everything is given for free, otherwise he would have made some fair with it. 7, 1068. The pope does nothing but what serves worldly hope, that he may become emperor and king and play the money out of the boxes. 7, 1112. In the pope's books one finds nothing but avarice, gluttony and greed, and his lawyers themselves must say: It stinks of vain avarice and splendor. 7, 1196. The pope should not sell indulgences, masses, and other gimmicks for money, but preach the gospel to the people for their salvation. 7, 1783. The pope thinks more of his Judas bag than of the gospel; therefore they do not understand the word of God. 7, 1816. The pope asks nothing about where baptism and the salvation and blessedness of the people would remain if he only had money and goods. 7, 2128. The pope, cardinals, bishops look at money and goods, dominion and power and say: Let us take money and power 2c.; if we are dead, nothing will come of it. 8, 1317. From the so-called spiritual goods the pope has become an emperor, cardinals and bishops 2c. have become kings and princes of the world. 9, 744. Since the pope reigned, there was no one who did not annually give something to the priests for the so-called anniversaries, masses, vigils 2c. 9, 747. The pope has made a robbery out of the annals to the harm and disgrace of the common German nation, gives them to his friends, sells them 2c. 10, 296. Let it be a certain rule for you: What you have to buy from the pope is not good. For what is of God is given freely 2c. 10, 326. The pope has reserved to himself the power to forbid and to allow again for money whatever he wants, also to take and to give kingdoms 2c. 11, 1483. in spiritual things the pope is a right Simonist, for he sells forgiveness of sins and righteousness; in temporal things he is a church robber and thief. 1, 1623. when the pope takes from kings 2c. If the pope takes crowns, cities and land from the kings, that he may commemorate them in the mass, he is entirely a Simonist. 2, 110 f. The pope takes money and gives you a letter, so that you may buy butter, eggs and
Eat meat. Christ gave you this freedom in the Gospel, but the pope steals it and sells it to you. 12, 38. When one preaches to the popes, bishops, prelates, priests 2c. that works do not make one blessed, they get angry, because they are afraid that they will lose their beggar's sack. 12, 1122. There the pope sits in Rome with his bag of tricks, and lures all the world to him with their money and goods, since everyone should run to his baptism, sacrament and preaching chair. 12, 1262. The Pabst's blasphemous lies have not only been accepted with great devotion, but also bought for great money and goods and worshipped as vain sanctuary. 12, 1293. The pope worshipped the devil and in return received the world's honor, goods, gold, riches and power over emperors, kings 2c., and in addition he received the title that he was the most holy one. 12, 1295. The pope and his preachers do not think about how to snatch people from the devil by right teaching to eternal life, but how to bring about land and people, money and goods, honor and power. 13, 1030 f. The pope has made the supper of our Lord Jesus Christ a fair for the dead souls, only for the sake of money and prebends. 13, 301. The pope has the Judas bag around his neck, and lets himself love money and goods so much that he betrays and sells the gospel over it. 13, 366. The popes have not asked anything about the right doctrine, and have only sought how they could rise high, bring much land and people under themselves and make a great income. 13, 1237. In truth, the popes live by robbery. For although they now boast of the rightful title of ownership, see the beginnings of 2c. 14, 1036. Pabst and his followers hold stubbornly to the devil's teachings, because the devil has shown and promised them the kingdom of the world. 13, 1693. The pope raises his worship to heaven, because there he has money and goods, honor and power from, and is a greater lord than king and emperor can be. 13, 1693. The pope also allows robbery and theft, if only a part of the booty falls to him. Already in the fifteenth century, the German princes were weary of the pope's greed for money and extortion. 15, 373. The pope with all his knaves would have been a beggar long ago, if he did not have Christ to sell and to turn away with all his wiles. 15, 1533. the pope maledeit nothing else but that wants to break him off his wealth and power; no one is condemned, that he brsicht the marriage, his neighbor harms 2c. 15, 1807. The pope says: Whoever takes a penny from me,
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15, 1808. The popes summon secular persons to Rome for inheritance, pledges and other such secular matters. 15, 2150. It is an immeasurably shameful robbery and theft that the pope, cardinals, bishops have principalities and kingdoms and are lords of all the world. 16, 1651. Everything is for sale to the popes: churches, priests, altars, sanctuaries, crowns, fire, incense, prayers, yes, heaven and God. 17, 1040. When Satan holds up the kingdoms of the world to the pope, he says: "Come here, Satan, and if you had more worlds than these, I would accept them and worship you. 17, 1091. The Lord gives the Sacrament to strengthen the poor conscience through faith. The pope says to offer it for the dead and the living, sell 2c. 17, 1092. The pope has subjected us to his obedience, robbed all the world's goods and money for it, and laughed at the Christians that they are such great, coarse fools 2c. 17, 1095. By the power to "redeem", the pope has for sale: butter letters, egg letters, milk letters, cheese letters, meat letters, indulgence letters, mass letters, marriage letters 2c., and everything that he has shamefully bound, he gives away for money. 17, 1097. Emperors, kings, bishops, princes and lords should force the pope to return and reimburse everything that he has stolen with the keys from the beginning of the papacy. 17, 1124. The emperor should take from the pope Rome, Urbin, Bononia and everything that the pope has stolen from the empire, because it is all stolen by the lying keys. 17, 1124. The pope does not want to let anyone be a Christian, so he is subject to him, and buy lead and wax from him, as expensive as his Romanists want. 18, 1034. The pope sucks the bishops, the bishops the parish priests, for which they have invented palliums and annatums, subsidies, that is, taxes of love, and other robbery titles. 18, 1487. The pope says: "It is especially my name by which people must be saved; then all those whom I want, St. Francis, Dominic, and all my own works that bear me money. 17, 1341. The pope steals half of the world's goods to himself through indulgences, through bulls, through letters of confession and butter letters, through liberties and dispensations that he issues. 18, 1487. The pope unlocks heaven with his keys when he wants, and appropriates the treasure of the church to his hands. 18, 1541. The pope hardly forgives his fictitious sins, namely never ever, unless one pays cash money. 18, 1549. The pope, the great arch-robber, robs whole kings.
He devours and consumes all bishoprics, all benefices and all the world's possessions and goods. 18, 1557. The popes preach in their indulgence bulls, which have gone out to Rome, that the people may keep unjust goods, where they give them a part of the same. 19, 698. The popes are bishops, but not of Christians, but of thieves, robbers and usurers, yes, chief thieves, chief robbers and chief usurers. 19, 700. The popes, your wolves, teach you not only to sacrifice from robbery, but also to keep the robbery. 19, 699. If the pope were the chief in Christendom, he should, as the apostles did, also throw away the business of right goods, and devote himself to prayer and preaching. 19, 700 f. They say that the pope is the ruler of Christianity, therefore he should dispose of all unrighteous goods where they should go. 19, 700. The pope, as the true anti-Christian, has the power, for the sake of money, to permit and dispense with everything that Christ has forbidden, and to forbid what he has set free. 19, 772. The pope says in his commandment: You may keep unrighteous goods, if you give me a part; I will give you the letter and seal of it. 19, 1150. The pope has given the Cardinal of Mainz such a bull, which is now proclaimed and announced in Halle, that he may keep unjust goods. 19, 1150. The pope with his own holds so firmly to his doctrines of the devil, because the devil has shown and promised them the kingdom of the world. 22, 131. Of the stolen goods of the pope, hardly the fiftieth part comes to the use of the church; the rest he squanders. We barely get the crumbs under the table 2c. 22, 635. Now the pope acts as if he did not care about money, if only he could preserve his authority and reputation; he intends to get it all back in time. 22, 861. What the pope has, he does not have by right, but has robbed and stolen. The empire has not been able to forgive him because he never had it. 22, 864 f. The pope strikes abundance from all things in the world of money, except infant baptism, because infants are born naked and without money. 22, 879. The princes make money out of metal, but the pope makes it out of all things: out of the mass, out of ceremonies, out of fasting, out of indulgences, that is, out of an invented lie. 22, 879 f. The pope takes annually in England from each one a petriniche, that is, two pennies, which has made at nine times a hundred thousand florins. 22, 886. The papists have had their greatest enjoyment and access from the offerings and thirtieths, vigils and masses. 22, 954. The popes would have had
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would have done better if they had had the bag and pouch of Judas Iscariot engraved on their coat of arms instead of the keys of Peter. 7, 284.
Lies and deceit of the pope. In the deliciously built churches, the pope reigns and plays his jugglery with holy water, mass, vigils, indulgences, purgatory 2c., and collects money for all the world 2c. 6, 923. 6, 923. The popes have unashamedly set up as articles of faith everything that has come to their mind and has served to bring money. 4, 2115. The pope says: St. Peter and St. Paul are buried in Rome, the heads should lie there and the bodies in St. John Lateran, but it is an impudent lie. He shows wooden heads to the people. 7, 1071. The pope annually displays to the foolish people two wooden and artificially made heads of Peter and Paul, as if they were the natural skulls. 14, 402 f. On the altars where the alleged heads of Peter and Paul are buried, the popes consecrate the pallia of the bishops, boasting that they were sent to the heads from heaven. 14, 403. The Turk lets everyone stay on his faith; the pope does not do that, but forces everyone from his Christian faith to his devilish lies. 15, 1811 Emperor Maximilian testified shortly before his death that none of the popes who had been in his time, some thirty years after each other, would have believed him. 15, 1855. The popes are descendants of their founder, Emperor Phocas, the emperor's murderer: Arch-witted, murderers, traitors, liars and the basic soup of all the most evil people on earth. 17, 1034. Because the pope together with his cardinals believe that there is no God, no hell, no life after this life, they keep neither seals nor letters. 2c. 17, 1036 f. The popes are great, coarse, unlearned asses, who neither know nor want to know what Concilia, bishop, church, emperor, yes, what God and his word is. 17, 1038. Among other idolatrous abominations of the pope, this is also one, that he makes sin, since God does not want any, as can be seen throughout the entire decree. 17, 1045. The pope is an abomination of all idolatry, brought forth by all devils from the bottom of hell. 17, 1060. That the pope says he is a servant of all servants of God, that means in Roman: Lord of all lords, king of all kings, also over all Christians, that is, over God, Christ and the Holy Spirit. 17, 1084. The pope says: The rock is my power and authority, the building on it is all Christians' obedience to me, thus leading Christians from the
Faith of Christ on itself 2c. 17, 1084. The pope leads the Christians from the faith of Christ to himself, and teaches obedience to him instead of the faith of Christ; this is a work of men, yes, instituted by the devil. 17, 1084. The evil spirit made a false sense of Christ's saying: "rock" means St. Peter and Pabst or their power; "to build on it" means to be obedient to Pabst. 17, 1085. The pope must be a desperate, blasphemous evil-doer, who tells such lies to our Lord that he has handed over St. Peter and the whole world to him in a temporal way. 17, 1088. The pope says that without the works for sin that I bind or command, one must go to purgatory; there no one but I can help with keys and masses 2c. 17, 1093. The Lord wills that his baptism shall remain powerful as often as we return. No, says the pope, baptism is soon lost, that is why I have made the monastic orders equal to baptism 2c. 17, 1093. The Lord wills that whoever confesses his sins and believes in absolution, they shall be forgiven. No, says the pope, faith does not do it, but your own repentance and satisfaction. 17, 1093. Christ wants that whoever dies in right faith shall certainly be blessed. No, says the pope, one must first go to purgatory and repent of sin. 17, 1092 f. Christ wants all creatures to be free; but the pope says, Christ has forgotten what great power he gave me with the keys to bind over milk, butter, eggs 2c. 17, 1093. the pope with his binding has entangled the consciences as if they were divine commandments, divine services and works for blessedness; there faith is weakened and at last suffocated 2c. 17, 1095. The pope is punished by his theologians, as a liar, that he scolds us heretics, since they say no. 17, 1120. The pope is also punished and condemned by his lawyers as a liar, that he does not have the keys of Matth. 16, because they alone are promised, not given. 17, 1120. The pope is publicly found to be a falsifier of Scripture, a liar, a blasphemer, a desecrator of all apostles and of all Christendom, a lying villain 2c. 17, 1109. There is no more impudent and impure lie under the sun than that the pope, the Roman bishop, is the shepherd of the whole church. 18, 457. From the court of the pope, seas of decrees and bulls of prebends, bishops' cloaks, dignities and other antics have flooded the church without ceasing. 18, 457. The pope twists the word "pasture" to mean that he is at liberty, temporally and bodily
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to tyrannize in the affairs of the faithful. 18, 458. The pope has frightened and dominated everything under the pretense of the name of God, with the lie, and has forced to worship the same as truth. 18, 459. That the treasure of Christ's merits is in the hand of the pope is said neither by Scripture, nor by the Fathers, nor by the Canons, but only by the Magistri nostri. 18, 579 f. It is in no man's power to distribute grace and truth, spirit and life, therefore the pope or the church cannot distribute the merits of Christ. 18, 862. The kingdom of the pope is maintained with gestures, that is, with a vain appearance, with pretense and with the trappings of glitter, namely, with all kinds of outwardly unbelievable behavior. 18, 1483. The pope lies in his spiritual rights: the pope surpasses the emperor in spiritual matters as far as the sun surpasses the moon. 18, 1533. The pope, full of public vices and unchristian character, distributes the merits of Christ and the saints as and to whom he pleases. 18, 1541. The pope bestows and rewards the righteousness of those who obey him with much grace and indulgence. 18, 1549. Whatever the pope may pretend, and whether or not it is an impudent lie, it comes to him according to his will. 18, 1575. The pope makes sacrifice out of the sacrament, faith out of works, works out of faith; forbids marriage, food, time, clothing and place, and abuses all Christian goods. 17, 2198. There is no word of God that says that there is a pope, and I must have a pope, or be subject to the pope; therefore there is no pabbacy that is a divine work. 17, 2197. The papists ascribe to the pope the power to give laws, from the word: "All that thou shalt bind" 2c., since Christ there deals with sins, to bind and loose the same. 19, 70. The pope has taught that a monk's cap, if put on a dead person, would bring forgiveness of sins, thus making it equal to the merit of Christ, the only Savior. 22, 888. The pope is the false prophet and teacher with his rebellious doctrine, for no order agrees with the other and all are radically against Christ. 22, 1621. The Italians call the pope Clement VII the wisdom of the world because of his excellent experience in all the cunning of this world, and the pope must truly be of this nature. 22, 1832. The best pope in our time is Clement VII, because he is the worst man who has ever been. And the papacy belongs to no other men than the very worst. 22, 1840. The pope is of the devil; the popes must stand alone on the side of the lie. 22,
- the pope wears cheaply a triple crown, 1. with repentance, 2. with confession, 3. with satisfaction. 7, 1135. It has been spread throughout the world that the pope has the power to shut out and lock up heaven and hell 2c. 7, 1318. In the Scriptures no letter of divine word is found from the pope, but he has placed himself in such heights out of his own hope, thirst and iniquity 2c. 17, 1059. The deans and canons of Magdeburg said to the expelled preacher: "What Paul? the pope has more authority from Christ than St. Paul. 19, 709. We Christians have been so foolish that we have worshipped all the lies of the pope, and let ourselves be persuaded that he is a lord over the whole world, under the title and name of St. Peter's heir, who nevertheless has had no dominion. 22, 846. Christ redeems us from the power of God's law; but the pope has said that also our hair, food, drink, house, wife 2c. is subject to sin and defiled. 2, 2025. The pope says: If I put someone under ban, and he is wronged in the same way, nor should you fear that you will be condemned. 7, 1156. The pope takes away life and blessedness from the whole world, yet he says that he brings and gives it the kingdom of heaven. 7, 1222. The pope, who blasphemes God with his lies and persecutes the pure doctrine as the worst heresy, is the greatest murderer of souls that ever came on earth. 7, 1601. Pabst's regime and Christ's kingdom are completely opposed to each other, like water and fire, devil and angel. 12, 1123. Pabst's regiment is based on many effects, Christ's kingdom only on firm faith. 12, 1123. This is what the devil wanted, that the Christians let themselves be deceived and fooled by the pope, for their faith, freedom, body and soul, goods and honor, temporally and eternally. 17, 1095. The pope takes his reasons from his dignity and from the greatness and from the length of time. 6, 1823. The pope with his laws weaves and drives the world wherever he wants. 5, 687. The pope and his crowd attribute the former deep peace to their ungodly service, but the present trouble to the gospel. 6, 1079 f. The pope says that he has boxes in which all the merits of the Lord Christ are stored, including the good works of all the saints, which he can share with others. 7, 1211. Our popes and cardinals do not believe what is preached about Christ; they consider it fables and fairy tales what is preached about Christ and eternal life. 7, 2180. The pope and his bishops do not believe in Christ, that through him alone they have forgiveness of sins.
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and be saved through him alone. 8, 613. The pope, his cardinals and bishops do not believe in the resurrection of the dead. 1, 1521. Everything that the pope claims, as, with his indulgences, purgatory, pilgrimages, caps and plates, saints' dicnst 2c., must all be of the Holy Spirit. 8, 669. The pope confirms without God's word, only under the name of Peter, his impudent lies, so that he brings goods to the whole world. 1, 1594. The Roman popes with their church are in truth idols and deceptions of godless men, because they extend the border of the church also into the outer darkness. 4, 977. Our monkeys, that is, the pope, have introduced holy water in the church, which they have praised to the people as if it were a second baptism that takes away the daily sins. 5, 550. The pope illuminates his lantern, or rather his cloaca, with his decrees and decretals; Mahomet illuminates his with his alcoran. 6, 103. "The pope has interpreted Luc. 1, 39. in such a way that the mountains the mountains should be the Turk, and Mary should kick them, that is, strike them dead. 7, 1519 f. The Pabst's doctrine of his Pabbacy, purgatory, indulgences, pilgrimages, monasticism, masses 2c. are devil's lies, since there is neither word nor thought of Christ. 8, 677. It is a gross public lie that the Pabst turned the Roman Empire from the Greeks to the Germans, since he did not have it himself. 17, 1128. The pope points the poor afflicted consciences to purgatory, and promises them nothing certain of their blessedness. 2, 1900. Before the Reformation, the pope's kingdom was a monster with different heads, especially if you look at the monks. 5, 95. The pope tolerated the diversity of the monks, one of whom chose Augustine, another Franciscus, a third Dominic, a fourth Benedictus. 5, 95, Where there is no faith and knowledge of Christ, there is vain earthly praise and thanksgiving, as one learns from the Pabst and the Turks, whether they fast much, pray 2c. 5, 202. The popes call houses, clothes, the clergy holy in order to deceive the minds of men. 4, 961. In the books of the popes and the doctors there is nothing but deception. 4, 1310 f. The Christians under the pope are after righteousness, but do not attain it, and for this reason invent innumerable doctrines, sects and works to serve God with it. 4, 965. The kingdom of the pope was a terrible abomination, in which nothing other than human statutes was heard, seen, taught, read and practiced. 4, 1898. In the kingdom of the pope, there was not a drop of humanity.
There are no doctrines that make people happy, but only human statutes, which by their nature cause sadness. 4, 1898 f. Under the pope, only the godless and blasphemous teachings of the popes and the dreams of the monks resounded in all churches, on all chairs. 4, 2012.
Tyranny and wickedness of the popes. What the pope and the bishops have decided and directed in their councils must all be the gospel; all the books are full of it. 11, 2411. The pope rather wanted that all the world should go with him into the eternal hellish fire, than that one soul should be brought to the right faith. 17, 1042. The pope would rather see all of Germany drowned in his own blood than peace inside 2c. 17, 1042. The pope is, as the lawyers say, an earthly god, therefore he must make sin and damnation that the heavenly God considers virtue and innocence. 17, 1045. Woe to him who comes to be a pope or cardinal; it would be better for him if he had never been born. 17, 1089. Judas betrayed and killed the Lord, but the pope betrays and corrupts the Christian church, which the Lord esteemed more than himself or his blood. 17, 1089. The pope's bands and cords are neither useful nor necessary for discipline, but that it may defile and blaspheme God, and must be called service to God, and holy good works. 17, 1095. There is almost no creature left on which the pope has not cast his rope and poison, and one, where he has walked or stood, has come into danger of sinning. 17, 1095. The pope, cardinals and all their followers think it is all fool's work, what we Christians believe, call us bon Christian, that is, great fools, that we believe such. 17, 1099. The pope is found that his rule and position is not from God nor from men, but from all devils from hell, vain idolatry, blasphemy 2c. 17, 1101. St. Paul calls the pope the man of sin and the son of perdition, who is so godless that he associates with law the things that are free to all believers through Christ. 18, 1493. Everywhere the commandment and word of God is despised and scorned, but there is no man who does not fear the word of the pope. 18, 1508. The pope never complains that kings, princes and bishops have sinned against God, but only that they have not protected and shielded the chair of St. Peter, or that they have damaged it 2c. 18, 1521. The pope throws Christ and his protection to the wind, and crowns the emperor alone to be a disciple and protector of the church. 18, 1522. The pope plagues with the laws, which he daily en-
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18, 1547. All that is in the pope is pure sin and corruption: his laws, all their works are sin, which they perform with displeasure, also the reward that they take for it. 18, 1555. The pope, because of his tyranny, has cribbed, cheated, robbed and murdered, filled the world with murder, bloodshed and with all misfortune and misery. 18, 1565. The pope makes himself a rule of faith, and yet he himself is sevenfold an unbeliever. 18, 1568. There has been no king from the beginning of the world who has established and enforced his laws with such great sacrilege and defiant arrogance as the pope. 18, 1570. The pope has obviously condemned the word of God to costniss on John Hus, and still persists to this day in his disruptive sense. 1 8, 1579. Under the rule of the pope, not one bishop administered his office, not one concilium acted in matters of godliness. 2c. 18, 1737. With the pope there is no work of God, for he does no office for the benefit of his subjects; indeed, he persecutes the gospel, teaches it and does not administer it. 17, 2198. The pope deals solely with oppressing by his decrees and rights, and entrapping captives under his tyrannical power. 19, 68. The pope tears up all vows, oaths and covenants that have been made without papal authority and confirmation, especially if they are brittle to his spiritual bellies. 19, 1149. The will and good pleasure of the pope is enough to keep nothing that has been promised, because the supreme power of the prince of this world is in his heart. 19, 1149. Although all wrath is forbidden in the fifth commandment, the pope still calls for war and bloodshed, also his bishops and priests; he has the temporal sword in his hand and power. 19, 1152. Whom the pope calls to war, he promises heaven from the mouth up. In short, the pope is the murderer-bishop, who is called to strangle and murder with confidence. 19, 1152. The pope's articles and statutes teach to use vain rule, honor, violence, pleasure, peace, wealth, and everything that is worldly. 19, 1370. The most noble trade of the popes and bishops has been to incite emperors, kings, princes, country and people in each other, to also war, and to help murder 2c. 20, 2128. The pope with his bishops have become world rulers, and by the lying spirit have fallen on their own human doctrine, that they have committed vain murder. 20, 2128. Where one does not want to allow the pope of the infernal, diabolical seductions, he takes to the
Wise of the Turk also, and murders also bodily 2c. 20' 2192. The pope praises Christ and his gospel only for the profit, means nothing sincerely. The name Bon chri- stian is a mockery in Rome: Ah, a good fool. 22, 878.. To a pope does not belong a pious man, but an evil one. 22, 853. The pope presses God's word under himself, and subordinates himself to teach what he pleases. 22, 895. The pope cries out in his decree: Whoever doubts a word or work of the Roman church, and does not believe what it says and does, is a heretic. 22, 896. Rome and the pope are greater in wickedness than the greatest eloquence can utter. No one believes it who has not experienced it. 22, 1352. In the Decretals, the Roman pope dares to declare that it is in his hands to dispense with vows and oaths. 4, 943. The pope does not want to have the God of the poor and afflicted, but to set his thing so that he has no need of God. 4, 1438. For the sake of the name, the pope demands that people believe him, and does not want people to dispute whether what he commands is true and right doctrine. 4, 2112. 1) The pope alone has wanted to have power to loose and bind; 2) he has made sin where there was none; 3) he has also bound and banished emperors and kings. 7, 942. In all books, decrees and laws of the pope, in all jurists' law, there is not one letter or point where they taught that one should receive Christ. 7, 875. The pope has made sin where there is none, and forgives sin where there is none, as when he dispenses the food, and then dispenses and allows to eat meat again. 7, 954. It was a more tolerable sin to deny, blaspheme and ridicule all articles of faith than to entertain the slightest doubt about the divine right of the pope. 14, 386. Lucifer no longer presumed to be equal to God, but now it has come to the point that God with his word shall yield to the pope! 15, 1550. God the Father, Son, Holy Spirit, together with his holy church, are heretics and unbelievers, only the pope and his Roman school of boys are Christians. 17, 1029. The pope and his followers have tried to resist the preaching of the gospel by their rage and cruelty, but in vain. 3, 690. The pope is a serf of Satan, since he persecutes the true church with imprecations and the sword. 6, 1111. The pope does not respect and does not want to know anything that he is told about Christ, but hopefully, proudly, 2c. he kills all those who speak of Christ. 6, 921. The pope and his people joke with the blood.
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of the Christians, and laugh when they spill it. 7, 1245. If the Virgin Mary herself were there and said to the pope: You are the Antichrist, you do not have the teaching of my dear Son Jesus Christ, she would have to die. 7, 1212. The murderers in the first table, who kill one for the sake of God, adorn themselves as if they were the holiest people, as the pope and his crowd. 7, 1215. The pope and his people cannot deny that the use of both forms is God's order, and yet they condemn, fail and persecute those who use them. 8, 593. The Pabst's servants consider it great holiness that they wear cassocks and choir robes, but besides that they condemn God's word and kill the martyrs. 8, 902. The Turk persecutes and kills the Christians with his fist; the Pabst delivers them and seduces them with false doctrine; therefore the Pabst is worse than the Turk. 8, 937 f. The Pabst, driven by the spirit of wickedness, only hurls lightnings and curses against the wretched and frightened, as can be seen from his bulls. 9, 70 f. Those who cling to that which the pope has erected are as defiant and insolent as if they wanted to trample everyone underfoot. 9, 1371. There is no divine or human order to be found that the pope, this cruel monster, has not devastated and shattered. 10, 585. The pope and his followers have the gospel in their books, but because they do not feel it in their hearts, they despise it. 10, 992. The popes have often incited the kings and princes to the Turks and among themselves with good words, and have promised them heaven. 2c. 11, 371. The pope with the clergy in all sermons call almost very: Gospel, Gospel! and yet deny, condemn, maledict everything that is written in it. 11, 381. The pope cannot make excuses and say that he blasphemes and disgraces God ignorantly as Paul did. 12, 1154. The pope knows very well that our doctrine is the pure, right doctrine, according to the Gospel, but he acts as if he does not hear and see it, yes, he does not want to see or hear it. 12, 1140. The pope does just as the devil, his master, did with Christ, finally no longer holding up God's word or scripture to him, but said: Fall down before me and worship me 2c. 12, 1294. It is a small thing for the popes to release their subjects from their oath against emperors and princes, a small thing to entangle whole empires in war and bloodshed. 14, 1012. The popes and the bishops think that the evil they do is well done, since they defend their own and condemn the right doctrine as the most shameful heresy. 14, 1133. The pope maledicted by
and through, body and soul, property and honor, friend and companion, seeks no improvement with it, but vain destruction. 15, 1808. It is the special office of the popes, they must do so: kill right saints, bring up false saints, condemn God's word, confirm their own doctrine. 15, 2325. The pope has seduced many hundred thousand souls in six hundred years, and the Emperor Carl V. has burned, drowned, murdered so many pious people in these twenty years 2c. 17, 685. The pope twists the words of God to fortify his tyranny. 4, 944. The pope and the bishops now not only live ungodly and damnable, but also force and coerce their people from Christ by violence. 7, 911. The pope has forced the people, because they have shied away from the sacrament, to go at least once a year. 13, 300. The tyrants, the popes, the bishops have the appearance of being the church, but in truth they are not. 4, 2028. Under the pope, no works, no services, no merits were sufficient for the troubled consciences; they were always trembling, they were always afraid. 6, 479. It should be considered extremely ungodly to attribute to the pope a power and wisdom equal to that of Christ. 8, 1358. The pope put under ban those who did not want to go to the sacrament yearly, and yet gave only one form, contrary to the expressed command of our Lord Jesus Christ. 13, 300. The tyranny of the pope and the bishops is not satisfied by the fact that they have put us under ban and shed our blood, but they also want to eradicate our name. 1, 343. The pope praises people who are of his kind, epicureans, sure bullfighters, cardinals, bishops and tyrants; he puts us, who are brokenhearted, under ban. 1, 1211. The pope rages and rages more cruelly than Diocletian and all tyrants have done. 2, 1984 f. The pope wanted to become like God and cursed up to the ninth member. But he learned this from his father, the devil, who can do nothing but lie, murder and curse. 3, 1065. The pope and his people have arranged everything in such a way that their wickedness would remain unpunished and they would have safe freedom to subjugate everything. 4, 1313. The pope and his bishops are the real bloodhounds and rebels in this world. 13, 1643. That the pope does not respect the command of charity, and makes a holiness out of it, if one puts on a gray cap 2c., know, that is a pure devil's specter. 13, 1691 f. Description of the pope according to his arrogance, imperiousness, tyranny, miserliness, greed, godliness, and his own greed.
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blasphemy, horrible cruelty and satanic malice. 14, 385. The pope also had the ashes of John Hus and the place where the ashes lay dug up a cubit deep and thrown into the Rhine. 2c. 6, 705. The prophet indicates that the pope will deal with the poor by fire. 4, 1439. The pope, the bishops, the officials, the lawyers, the tongue-thrashers in the courts feed on the sins of the people. 4, 951. The flatterers of the pope make the power, which is a service to eternal bliss, a cherisher of injustice and murder. 4, 941. The pope and his are only very powerful in tormenting and oppressing the parish priests and pastors with their tyrannical handling of the law. 4, 1312. The pope strangles the saints publicly, but he does not investigate the matter, but condemns it outright, because the church has so decided. 4, 1444. The pope and his followers want to be the church, but they kill the godly, the Christians. That does not mean to be Christians. 4, 1561. Peter requires faith in the Son of God, the pope requires obedience to his devilish laws and habits of avarice. 7, 284. The pope says: We are the head of all churches; everything we say must be kept. 6, 647. In the decrees and canons, one sees that the transgressions of the pope's statutes are punished much more seriously than the transgressions of the divine commandments. 1, 1062. The pope understands Matth. 16, 18. from his violence and tyranny or from the obedience to his exceedingly godless laws, which do not teach about faith in Christ. 7, 286. Christ's sermons teach us that what the pope has well done and rightly taught is evil done and blasphemous to God. 7, 1222. He who wants to be obedient to the pope should know that he is obedient to the devil against God, helps to strengthen the pope in his abominations. 17, 1126 f. The pope roars in all his spiritual laws: whoever wants to evade obedience to his laws, do it with danger to his soul. 6, 647. The pope with his hypocrites has also done this, that one should obey the word of the pope and the bishops under penalty of eternal damnation. 7, 1155. The hypocrites half led the texts; the Jews said: It is written: Hear the voice of the priest or be damned; so also says the pope. 7, 1156. Whoever does not hold so high and accept what the pope says as an article of faith, he considers him to be damned. 7, 1196. The pope connects the consciences with his laws in place, food,
Person and special clothing. 7, 1349. The pope says: Whoever keeps and believes what I command, as to remain in the monastery 2c., he goes up from mouth to heaven. Yes, in heaven, there it hisses! 7, 2226. The devil speaks through the pope in his decrees, in which he makes all his laws necessary for salvation. 9, 123. If the pope would require his statutes from us, that they should be nothing but ceremonies, it would not be burdensome for us to keep them. 9, 129. The pope absolutely denies blessedness to all who do not obey his laws, but he promises eternal life to those who keep them. 9, 299. The pope demands that we believe that by keeping his laws we will be justified and attain blessedness. 9, 534. The pope has mixed the ceremonies, the moral law and the faith in such a way that he has made no distinction between these things. 9, 492. The pope calls the whole human race to obedience to the Roman church in order to certainly attain blessedness, after which he commands them to doubt their blessedness. 9, 507. The pope roars that all who disobey his laws would incur the wrath of God upon themselves and his apostles, but Paul says: "Here is no servant", but a freeman. 9, 513. If the pope did not burden the consciences with his laws, he would not keep his terrifying power, dignity, wealth 2c. for long. 9, 535. The pope with all his bishops, high schools and his whole synagogue has taught that his laws are necessary for justice. 9, 536. Now the pope goes to and wants to deal with us without scripture, and commands that we believe him in the obedience of the church and in the ban. 9, 1140. Today, the laws of the pope are insisted upon more than the laws of Christ; no priest fears the laws of Christ as much as the laws of the pope. 9, 1476. Obeying the pope is the highest service of God, as he says in a bull 2c., as if contempt of God and other vices did not put souls in danger. 9, 1476. The pope pretends that a person may seek Christ and live well, but if he does not keep his commandments and serve him, he cannot be saved. 11, 384. All who keep the pope's obedience as if it were necessary for salvation, and damned if it is not kept, betray and hand over Christ. 11, 384 f. If the pope and the bishops do not bring God's word, but their bulls, their slander, and the gossip of men, then I say: Get thee, devil, I alone shall serve God.
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11, 2413. The pope blasphemes that it is his duty to speak, to give the law; it is our duty to accept it and to do it. 12, 1539 f. Only what strikes the pope himself is blasphemous; what strikes God, he does not remember. 15, 1807. Christ wants that whoever wants to be a Christian should believe in him; no, says the pope, one should be obedient to me and take me for a lord, such work makes blessed. 17, 1092. One must not listen to the pope except when he teaches the gospel and Christ. He should not teach anything else than free faith. 19, 69. The pope lays ropes on the poor consciences, because he wants the laws he commands to be kept under penalty of eternal damnation. 1, 1316 f. The pope says: If we say, order and set something that is obviously wrong in itself, we should be afraid of it, lest we transgress it or consider it wrong. 1, 1348. If the devil commands through the pope that I should worship the Meissen idol Benno, I hold this command to the guideline of faith, and see if it agrees with it. 1, 1531. The popes frighten the souls with void, yes, with pernicious statutes, to subjugate them, to plunder them and to withdraw them completely from Christ. 4, 884. The pope condemns all souls redeemed with the blood of Christ and says that all will be lost who do not obey his commandments in all things. 6, 647. The pope has acted wrongly in wanting to force and enforce the people with laws, for there should and can be no coercion in a Christian nation. 9, 1039. The pope boasts that he has the first table for himself, therefore everyone should obey him and not the authorities. 2, 642. The pope has proclaimed blessed those who have obeyed him, kept his laws and teachings of men, those who have not obeyed him, banished and cursed them. 7, 1598. The pope is concerned that all the world be obedient and subject to him; he asks nothing of God's and Christ's obedience. 17, 1052. There is no God, neither in heaven nor on earth, whose word is accepted and kept with such great obedience as that of the pope. 18, 1508. The pope does not seek with his teaching that we should obey and believe God, but that we should serve him and that all the world should be brought under his compulsion to judge. 18, 1515 f. It is now a greater sin if one sins against the laws of the pope than if he sins against God's command. 18, 1519. The pope gives his papal blessing to all those who are obedient and submissive to him, but curses with his curse those who resist him. 18, 1527 f.
The Lord Christ did not shed his blood for me to be obedient to the pope; therefore the pope does not have to complain that we tear his regiment apart. 7, 2128. No one fears the commandments of God more than the commandments of the pope. 4, 919.
The popes lead a life of fornication, sins and shame. With the pope and his followers, the most nefarious life goes unpunished and most licentious, in avarice, piety, indulgence, unchastity 2c. 4, 1312 f. In former times, the popes and bishops were pious and holy, but now they are the worst rascals and the basic soup of all other estates. 1, 449. In Judas' place came the pope, who still today grieves the church and plagues and challenges it in many ways. 1, 938. The pope, cardinals and bishops do not let themselves be called tyrants, godless, church robbers, but want to be the most gracious, holy and venerable lords. 1, 479. The world does not call the pope the antichrist, but gives him the name of the holy of holies and admires him. 1, 479. The pope has made the world full of spiritual people, that is, full of harlots and knaves. 3, 105. One would like to be silent about the shameful life of the pope and the clergy, but this is not to be suffered, that they want to make people pious with their beautiful nature and works. 3, 187. With decrees, the pope and his people defended that no one should stop their exceedingly harmful vices, that a subordinate should not judge a superior 2c. 4, 1313. St. Peter calls the popes "disgrace and vice" of the holy church; if he were still alive, the devil would enter him with these holy murderers. 5, 1235. As the pope, so are the cardinals, the bishops, the missals, the monks, the nuns in godless doctrine and shameful life. 6, 1111. The pope and his crowd persecute the word and the Christians, live in abominable fornication, work nothing and devour the goods of the church for nothing. 13, 802 f. It is clear from the articles of the Decretals that nothing but sin and corruption has come into the world from the pope and that more is coming every day. 15, 1627. Luther is surprised that the popes can suffer such an image; but God blinds them, so that one can see what pontificalism is, vain deceit and devil's work. 22, 854. A woman, Agnes, born in Mainz, was brought to Rome by a cardinal as a boy and elected pope; she had a child in public in the street. 22, 854. In Rome, Luther saw in a large alley, publicly carved in a stone, a pope female popes.
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Johanna] like a woman with a scepter, papal mantle, carries a child on her arm 2c. 22, 854. The pope's illegitimate son has married the illegitimate daughter of the emperor Carl V; thus he proves that he mocks religion, the world regiment and all respectability. 22, 907. The pope wanted to free his clergymen from suspicion in this way: Although a priest was found alone with one in a suspicious place, they should still be said to have prayed with each other. 22, 1173. The great money, which the pope extorts in Germany, he gives to his whores and knaves in Rome. 5, 251. Gold and silver, which flows to the pope, one does not give to the poor and miserable^ but Sodom, Gomorra and Sybaris must be filled with it. 18, 1488.
God puts an end to the Pope's raging. The pope and his people have condemned John Hus, but no condemnation, no crying, no whining, no raging 2c. helps them, he has always stood out and been praised. 5, 18. Turks, pope, bishops, kings and lords, who rage against God, set up a carnival play for him, of which he laughs. 5, 103. We should not be unwilling or tremble when popes, bishops, lords and kings use violence to suppress the gospel. 5, 101. The kings, the pope, the bishops ridicule it as an amusing foolishness when we threaten that punishment will follow their contempt of the word. 5, 151. The pope is not lacking in learned, wise, understanding people, but far surpasses us in art, wit and understanding. Nevertheless, he does not judge anything against us. 5, 210. The pope thinks our gospel is foolish preaching, yes, heresy; but he must be afraid of it and go down, because the Lord is stronger than the devil, pope and world. 5, 210 f. The pope and his followers are angry, mad and furious, rage and rage against the gospel, but they do nothing with their anger and fury. 5, 211. Even if the pope is hostile to us for a long time, Christ and his gospel will still remain before him, but he will perish. 5, 214. God makes fools of the Pabst and the Turk who rage against him. 4, 1363. The pope has taught his word and not God's word; all who cling to his words of men will be condemned with him. 5, 245 f. We are considered heretics and condemned because the pope has condemned us with our teaching, even though it is not our word but God's word. 5, 248. The pope, the Anabaptists and other red spirits are building a strange way to heaven; God will overthrow them and break their necks. 5, 282. Because the Pope is not
ceases to persecute the word, he will therefore perish with all the monasteries, bishops and foundations of the priests. 5, 440. Christ will find their destroyers for both, the Turks and the pope with his tyrants, or will himself decide the end with them from heaven. 5, 956. We can prophesy from the text of the prophet that the Turk and the pope with his antichristian sect and mob will not create and accomplish anything against Christ. 5, 956. God preserves His church, which was planted by the apostles and has come down to us, and rejects the pope with his followers, even if they possess the chair of the apostles. 5, 972. The pope with his triple crown and power has begun to fall down with all shame and mockery 2c. 5, 983. We should not be frightened, although Pabst, emperor, Turk, dodderer and devil are almost angry and raging, because the man reigns who has crushed all his enemies until now. 5, 1050. The pope with his clergy has now lost many attacks, one over the other, in ten years. 5, 1200. The pope has burned Johann Hus and now also Leonhard Kaiser and many others, but instead of silencing them, their blood now always cries out against him. 5, 1230. Neither the pope believes that he can fall, nor the Turk either; but they will both fall, just as Tyre fell. 6, 297. The pope began to fall at the Costnitz Council, since he had risen to the highest. 6, 402. Christ is one body with his own; therefore the pope must give account with his own for having scourged, killed, crucified and persecuted Christ. 7, 1246. The pope is now devoured by the gospel, as the Jews were in the time of the apostles with their kingdom and priesthood. 7, 2157. The popes and the bishops are called to govern the church rightly; but since they do not do this, their dignity does not protect them, that they should not be punished by God because of their sin. 14, 1052 f. The popes and bishops will have to suffer the punishments of which their impiety is worthy, and the church will be preserved even without these popes and bishops. 14, 1053. God has so far helped us mightily and wonderfully against the devil of the pope, which is somewhat greater than the devil of the Turk. 20, 2202. The pope has been attacked by the spirit of God's mouth and has fallen in many hearts in such a way that they no longer think anything of them, which no emperor could have done with the sword. 22, 847. Whoever thirty years ago would have only secretly thought of the pope what is now publicly said and written of him, would have been
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has been cursed 2c. 22, 848. The pope's majesty, before which all monarchs, emperors, kings, princes and lords had to fear and tremble, has now fallen. 22, 871. Now no peasant or citizen fears all the power of the pope or all papist bishops; indeed, all men despise the pope with his scribblers. 22, 876. The authority and power of the pope in the church has fallen and perished by the spirit of the mouth of the Lord, because he is despised by his own. 22, 895. The pope will be abandoned by his own, will die in himself, because he did not gain dominion through force and power, but through lies and superstition. 22, 1601. The pope has blasphemed the name of God for a long time, but in the end the verdict came over him that there is nothing more despised among right Christians. 3, 1075. The pope and the Turk must serve by killing us, so that we receive the unfading crown of righteousness. 2, 54. Shortly before the Reformation, the pope and the papists would not have meant that so many great monasteries and convents, since their services went so splendidly, should become desolate. 3, 1869. At first we were very small and weak against the pope, but today the teaching of the gospel suppresses the power of the pope 2c. 2, 1329. God has given the light of the Gospel at this time of ours in the supreme tyranny of the pope. 6, 233.
We should not cease to fight against the idolatry of the pope and to punish it. We should not immediately believe everything that is promised or threatened to us by the pope or a bishop under the name of Christ, his apostles Peter and Paul, but should examine it according to the Gospel. 4, 788. The saints of the pope live in idleness, and feed on the work of other hands. 4, 1987. The pope has decreed from the church and from conscience cases what he only wanted. Since we refute this by the word of the Lord, we are put under ban. 4, 2116. We must esteem the Promising One higher than the aversions of the world and the devil, and not allow our courage to be taken away when the pope rages against the church with the ban. 4, 2134. If we suffered the abominations of the pope, the thievery of the peasants and the bravery of the nobles, they would love us; but because we punish them, they hate us. 5, 401 f. We should and can cheerfully condemn the teachings of Mahomet and the pope and his monks, because they do not come from Zion nor from the gospel. 5, 971. That they want to condemn popes, bi
It is not to be suffered that the priests and doctors are not leading the word of the Lord Christ. 7, 2410. The fact that the pope and the clergy do not carry out their office must be publicly punished, so that the people do not get into the delusion that it is right. 3, 187. The pope and his clergy should not be called priests, but cane masters, executioners and murderers. 3, 255. Against the Pabst's commandment one shall do freely, if it is set against love. 3, 249. Just as Moses destroyed the golden calf, we should not stop destroying the Pabst's idolatry and false worship and abuses. 3, 1844. We can throw a mantle over the evil life of the pope and help to cover it, but that he spreads evil teachings all over the world is death and not to be tolerated in any way. 11, 2259. Since the pope teaches with all his own to consider the mass a sacrifice and a good work, everyone is guilty of striving against the pope. 12, 38 f. God has provided for us that the pope should not have such strong grounds of proof as the Jews had. 14, 1744 f. One should not curse, but one must pray that God's name be sanctified and honored, and the name of the pope be profaned and cursed along with his god, the devil. 16, 1975. We challenge and reject that the pope will not let us stay with the goods of Christianity, which he inherited from the apostles, and puts his devil's addendum on it and on top of it. 2c. 17, 2191. A preacher is guilty by his soul's blessedness to punish the ungodly. 19, 673. Whoever has a fearful conscience to attack the pope, just read his canons, think about the abomination of the mass and the like, and he will become stronger. 22, 906. One must always preach against the pope, for we should always remember the misery and house of service in which we have been so miserably afflicted and martyred. 3, 1762. The pope and those who follow him do not have the word of God, do not teach it, do not respect it. 4, 1439. All the pope's rule is that he creeps up on people and catches them deceitfully. But he shuns the light and does nothing publicly. 4, 1443. The pope and the bishops who persecute the word should be crushed with the hammer of the law. 1, 1187.
We should never cease to thank God for having delivered us from the misery of the tyranny of the popes. We should diligently remember the good deed that God has delivered us from the power of the pope, which was a house of service and tyranny of conscience. 3, 1719. After the Pabst. Kingdom and power, which the world only with fear of the
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The punishment that has reigned with us has ceased, everyone hangs on to his lusts. 1, 409. The realm of the popes was in truth the imprisonment into which everything collided that there has ever been evil in the church. 4, 2012. what the pope, the cardinals, the bishops, the prelates 2c. were to be held for. 4, 1312. For the poor seduced bunch under the pope, we should not cease to pray, so that we snatch them from the jaws of the soul killer at Rome and his apostles. 5, 311. Those whom we have helped through the gospel to be free from the tyranny of the pope defile us. 5, 1442. There was a great fear of the pope, but now that 'we are free from his tyranny, there is nothing more despicable than he. 6, 256. Since we were pressed by the pope's tyranny and our conscience was constantly troubled in our very difficult efforts, we thirsted for the right doctrine. 6, 780 f. There has been no greater tribulation on earth, nor will there be, than Mahomet's and Pabst's abominations 2c. 6, 894. It is Christ's good deed that he has expelled the pope and restored to us pure baptism, the sacrament of the altar and absolution. 7, 1060. The pope is now despised not only by us, but also by his people. 7, 1158. Christ comes to us in our misery and redeems us from Moses, and for our sake he redeems us from the pope, conciliar and fathers. 7, 1517. The consciences have feared the laws and ordinances of the pope more and held them in higher honor than the word and ordinances of God. 9, 535. Few remember from how great burdens and bonds of the pope we have been torn out by the gospel of Christ. 14, 1644. Where the pope rules with human laws and monastic dreams, nothing is known of the great riches of God's gifts under the gospel. 13, 2634 f. Under the pope, Christian freedom was no longer known, but all the world, all clothes, all persons, all food was covered with ropes and bands. 17, 1094 f. Even before this time, many pious hearts realized that the pope's teaching was false and his dignity was nothing, but they were not allowed nor able to say so. 22, 876.
Luther and the Pope. When Luther's first theses were presented to the pope, he is said to have said: That was written by a drunken German. 22, 867. When Luther began to preach and write, the pope despised him, for he thought: It is a single man, a poor monk 2c. 22, 876. We attack the soul of the pope with the words
God; we consider his body to be nothing. 22, 1353. God has disgraced the pope and taken away his majesty and power through Luther's pen. 22, 860. Luther would never have dared to attack the angelic splendor of the pope, if Paul had not shown with the most glorious testimonies that such a great blindness of the pope would be. 22, 897. The pope likes to hear Luther say that he should be what he wants; but that he should let the gospel go freely and purely, and also promote it, he does not like to hear that. 19, 644. Let no one think or intend that Luther wants to become one with the pope and papists, unless he and they become one with the gospel. 19, 645. If the pope had only confessed in the beginning of the Reformation that some had done wrong under the title and name of the church, it would not have come so far, but since he wanted to defend himself, the truth burst out. 22, 861. 22, 861. We grab the pope by the throat, because we challenge his highest authority and doctrine, and make him equal to the other bishops. 22, 861. The pope argues and disputes against Luther not from and out of the right, but with the deed and the sword. He does not need described rights, but the law of the fist. 22, 1425. Luther says: "I take the sword from the pope, not from the emperor, for the pope shall not be an authority nor a tyrant. 22, 1461. The pope and his own, at the same time also the emperor, have confessed that we are not heretics, and it is the word of God what we confess and teach. 22, 1950. Luther's thesis of the supremacy of the pope is not his, but of the Nicene Council, which the Roman popes equate with the Gospel. 18, 1237 f. A pope should lead Scripture and bravely say: Behold, here stands God's word! thus and thus Luther has spoken against God's word 2c. Luther is by God's grace more learned in the Scriptures than the pope and all his donkeys; the pope knows that. He has the devil for himself, we have God's word for us. 17, 1101. What is proven in Luther's writing, "Das Pabstthum zu Rom vom Teufel gestiftet," with respect to the pope. 17, 1114. Eck, Emser 2c. have informed Luther about the supremacy of the Pabst, that he now knows and is certain that the Pabstium is the kingdom of Babylon. 19, 6 f. We do not act against the pope because of private vices and sins of the person, but from the teaching and hearing of the Word, since he challenges the honor of God. 5, 434 f. Since the pope wants to prevent us from hearing Christ and opposes us with the reputation of the church, we say: Get thee hence, Satan! 5, 435.
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The pope and his teachers cannot advise anything salutary in the distress of the conscience, as Luther experienced with his own example. 5, 491. The pope put Luther under ban, not because he is a sinner, but because he teaches the Word of God, in which the sins of the pope are punished. 5, 529. This is the quarrel we have with the Pabst's teaching, that he does not want to leave us the knowledge of Christ pure and naked; otherwise Luther would never have attacked him. 8, 770. The pope still has us under his spell, maledicts us every year, but we walk along the right path, believing in Christ. 7, 1158 We have not received our doctrine from the pope, but the holy scriptures and the creeds; the doctrine has been given to us by God alone. 9, 109. If the pope threatened the bishops and princes or wanted to ban them, they should become seven times Lutheran against him. 5, 848 f. If Luther teaches the gospel: monks and nuns may marry, then it is heresy; if the pope allows such things to monks and nuns, then it is the right gospel. 10, 2192. If we could suffer that the pope was sent by God, then it would be a delicious thing; but we say: he has intruded himself as a murderer and thief. 7, 2085. No one can judge or punish the pope; Luther gives him praises and words of honor. 17, 1120. If there had not been something left over from the robbery from Egypt, which we have stolen from the pope, we pastors and pastoral workers would all have to die of hunger. 2, 1816. If the gospel had not come, the pope and his court would have seized all prebendaries, prelatures and canonicates. 5, 251. The pope is far above Judas the traitor, yes, a thousand times worse, but we have destroyed his theft and indulgences. 7, 1060. The pope and his patrons are not as hostile to murderers and robbers as they are to us. 5, 213. Before Luther's time, no one could stay a year before the Pabst's wrath; even those who kiss his feet mock him. 14, 377. The histories of the popes should be described with diligence. If I were younger, Luther says, I would write a chronicle of the popes. 22, 953. Luther recanted what he first did not think right about indulgences, the pope and the Roman church 2c. in the "Babylonian Prison" and in the "Grund und Ursach aller Artikel". 18, 1441. Luther's letter to Duke Albrecht of Prussia about the pope and his power. 19, 728 ff. Luther's writing "against the falsely named spiritual state of the pope and the bishops". 19, 668 ff.
Pabstesel. Description of the terrible beast the Pabstsel, which threw out the Tiber at Rome a few years ago. 11, 56. Interpretation of the Pabstsel, put by Melanchthon, with Luther's Amen. 19, 1934 ff.
Pabst's servants. The papal household blasphemes and persecutes the voice of God, saying: Christ is not the only one whom the father loves; he also loves monks, priests, mass, pilgrimages 2c. 13, 141.
Pabst Church. What is going on in the Pabst Church all rhymes completely with the Antichrist. 4, 765.
Pabstlarven. The Pabstlarven boast themselves without God's word heads of the church and God's people, and yet they do not teach and understand the Scriptures, but present their own trumpery for God's word. 12, 506.
Papal. The excuse of the papists for not teaching the truth is that from it would come the ruin of the monasteries and the patrimonies of Christ. 4, 435. We cannot hear the papal blasphemies and see their idolatry without great heartache, but they do not want to be helped. 5, 115 The work of the papal priests, when they traded bread and wine on the altar and kept it for themselves alone, had to be the daily sacrifice in Christendom. 5, 1017. How several scriptural words have been twisted to strengthen papal tyranny. 4, 1007. According to the books of the newer papal theologians, to flee into the desert, to leave the duties of the worldly and domestic regiment in order, and to hide in a monastery, is worship. 5, 160. The papal teachers describe sin as consisting in words, works or thoughts against the law, but do not see that sin is everything that is born of father and mother. 5, 479. The schools of the papal theologians had twisted the saying Ecclesiastes 9, 1 in such a way that we would have to doubt and be uncertain about the grace and love of God toward us. 5, 1374. The papal church is allowed to be nothing but ceremonies, while all the commandments of God have been completely abandoned. 4, 879. The papal dignitaries teach nothing but the rights of the pope, the teachings of Aristotle and natural reason, and have invented the high schools to promote this desolation. 4, 1299. Through the two faculties of theology and law, the papal tyranny is exercised; both teach nothing of what is Christ's, but of the pope's and Aristotle's things. 4, 1315. The priests and the ecclesiastical rulers of the people multiply and multiply in the papal church, above all others, the superstitions.
1342Papal - Pabstthum. 1343
bic ceremonies. 4, 1641. In the papal church there is no end of anniversaries, vigils, masses and other so-called foundations, in which there is nothing of a divine command. 4, 1318. From the papal laws and the scholastic theology, innumerable false teachers have been brought to justice. 4, 766. In the papal church, the yeast of the world is placed at the helm, such people whom the world can neither use nor enjoy. 4, 849. Bishoprics, parishes and other pastoral offices are distributed in the papal church with such levity that the most unlearned and disreputable people get in most easily. 4, 1299. Unlearned, godly and good men are not admitted to the offices in the papal church, so that finally even the best hearts perish, because they are abandoned by the ministry of the word. 4, 1300. The ignorance and godlessness of the papal tyrants is obvious to all, only that they have the name, and the mob thinks highly of them. 4, 830. Neither bishops nor priests nor monks in the papal church teach God's word, because there is almost no one who expects God's calling, but all press for dignities, benefices, idle life 2c. 4, 628. There is nothing else to be seen in the papal clergy than avarice, courtiers, fornication and all shameful deeds, and that entirely unpunished. 4, 1313. The papal bishops 2c. do not feed the people of Christ, but let perish what wants to perish, if they only keep their income. 4, 1300. From the heretic elders and the tyrants of the papal church no judgment goes out for the truth, but only a verdict of condemnation against it. 4, 999 The papal holiness, which otherwise dispenses with and forgives all sins, cannot forgive the sin that we believe in Christ and confess him. 5, 279. The papal mob is not so hostile to any devil or misfortune as it is to our doctrine; it must be condemned, cursed and banished, even though it is Christ's word. 8, 752. The papal mob not only does not admit the word, but hates and condemns it in a cruel manner. 6, 1275. The papal bloodhounds and murderers keep silent about God's word, put their own articles after it, and whoever does not want to believe them must burn. 5, 1190. In order to protect the power of the papal see, they also invoke the help of the secular arm and the power of the whole world. 4, 778. The papal church has departed far from the form of the first church and, even more bloodthirsty than Babylon, sheds the blood of others. 4, 712 f. Those who do not keep and practice the preaching of the Gospel, or even persecute it, like the
The things done by the papal crowd are not to be taken for the Christian church, nor are they to be heard. 5, 972. In the papal church one can see neither faith nor good conscience nor works of love. 4, 1300. In the papal church the gospel has remained in the public sermons, but only the syllables are recited and fables are preached. 4, 1301. The papal crowd cries out against us that we hinder and hinder good works with our teaching and make the people lazy 2c. 5, 640. We are strengthened in our doctrine when we remember the godlessness and foolishness of the papal religion 2c. 6, 537 f. Since the people are now free of the papal coercion, they think to be also completely free and free of all God's obedience and service. 5, 848. Princes, lords and squires, who are free of papal coercion 2c. through the gospel, thank him so for it that they persecute both preachers and the doctrine 2c. 5, 974.
Pabstrotte. The Pabstrotte has often conspired together so far and decided to eradicate our doctrine, but they will not storm the Holy Spirit from heaven so soon. 8, 650.
Pabstsesel. The pabstses have written the world full of books of their spiritual state, vows, chastity 2c., which must be much more holy and delicious thing than what God teaches. 9, 1227.
Pabst pokers. The Pabst pokers speak to the sick thus: Dear man, the time is now present when you shall die, where shall your goods go? Consider your soul and give us a part 2c. 11, 765.
Pabstthum. Beginning and nature of the papacy. The devil, who founded the papacy, speaks and works everything through the pope and the Roman See. 17, 1053. The Pabstacy was founded by Emperor Phocas, the emperor murderer, who had his master, Emperor Moritz, beheaded with his wife and child. 17, 1049. Luther refers to another book against Pabstism and wishes that God would give him strength of body and impetuosity of spirit, so that he, like Samson, would once again take revenge on his Philistines. 21b, 3091. It has been the custom and the manner of the entire papacy to rage against Luther's person by leaving the thing Luther was doing. 21b, 2439. He who consents to the work of the ministry must also take upon himself and be guilty of all the abominations, blasphemies, lies, murders and seductions that are therein. 18, 901. Luther's writing "Vom Pabstthum zu Rom" against the highly famous Romanist at Leipzig. 18, 1002. Luther says: "Because Scripture is not against it, I consider the papacy to be a work of God, but not a work of grace.
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but of the wrath that is to flee. 17, 2217. The papacy, divided into innumerable groups of priests and monks, ate themselves among each other; now they become all at once one over us. 17, 2223. If one had asked the Emperor Phocas whether it was his opinion that such a papacy should be established at Rome by his command, he would not have said yes. 17, 1054. The pope started his papacy in the name of the devil with all kinds of lies and blasphemies. 17, 1054. In the whole papacy, the devil has ruled so completely that there has not been one preaching chair where one would have resisted him, whether one had the Scriptures in the book. 9, 857. The pope does not want the papacy from the emperor, but the emperors and kings shall have the crowns and kingdoms from him. 17, 1055. The papacy was not founded by spiritual authorities or by the holy Christian church, nor by secular authorities; it was thrown into the church from hell by the devil. 17, 1057. The papacy is nothing but a human poem and a little bundle, for the pope does not want to be ordered by secular authorities, nor is he ordered by the church. 17, 1059. The papacy comes from the devil, because it does not come from the church, which Christ rules through his Holy Spirit, nor from worldly authorities. 17, 1058. The pope and his jurists disagree on what the pontificate is based. 17, 1062. If the papacy is an article of faith, it is certain that St. Augustine and Cyprian, indeed all the apostles, must be heretics and be eternally damned 2c. 17, 1065. The papacy is a specter of lies, put into the church by the devil, so that it should do nothing else, but create lies, blasphemy, idolatry 2c. 17, 1080. 17, 1080. The beginning of the papacy may be placed soon after the death of St. Augustine, for the Roman bishop Leo wrote the first decrees. 9, 1582. The various customs, laws, and human statutes of the papacy did not begin in Zion, therefore they are godless and doctrines of the devils. 6, 32 Emperor Phocas, who as an emperor murderer at Constantinople killed his master, Emperor Moritz, with his wife and child, was the first to found the Pabstacy in Rome. 17, 1034. The papacy recognizes its atrocious wickedness and wants to have it confirmed, unamended. 16, 1660. The papacy is an abomination, not only with its evil deeds, but also with impenitence, that it does not want to improve such deeds, but also to have them defended. 16, 1662. The papacy not only sins against itself with the deed, but also confirms such sin with impenitence, that is
with sin into the Holy Spirit. 16, 1662. The papacy is based on vain lies and idolatry, born and grown out of it, a real devil's kingdom 2c. 16, 2058. The popes are so fond of the papacy and do not like to leave it, because it is the head of the whole Christianity and lord of the whole world, in addition an earthly deity 2c. 17, 1025. Luther's writing: "against the papacy at Rome, founded by the devil." 17, 1019 ff. King Ferdinand passed judgment on Luther's writing "against the papacy at Rome, founded by the devil": If the evil words were out, Luther would not have written evil. 17, 1020. Luther and his followers were not the first to declare the papacy to be the kingdom of the Antichrist. 14, 179. It is a strange thing that those who very sincerely pretend to be very attached to Pabstism, think much less of their end-Christ than Luther himself. 14, 171. The papacy wants its spiritual right to be believed, or one must be a heretic and burn; if one believes it, then one is once again a heretic and must burn. 2c. 18, 897. The principality of the Pabstium cannot be administered by a pious, honest prince, but only by the one who is Christ's adversary. 18, 1530. The papacy is such a principality that eliminates faith and the gospel, and in their place sets up donors and proposals. 18, 1530. In the papacy we are not only dealing with the wickedness of the pope, but with the wickedness of the papacy itself. 18, 1530. In the whole of Scripture, the papists have no loud and clear saying that would be on their side in the matter of the papacy. 18, 1457. A hell full of lies, full of errors, full of deceit, full of malice and completely full of all vices the papists have hidden under the thin sheet of the papacy. 18, 1453. In the whole of Scripture, Luther has no stronger text against Pabstism than the very saying that Emser considers to be the one strongest reason for Pabstism. 18, 1350. We do not ask whether Pabstism is proven from the text, but whether it is right and well proven from it. 18, 1350. The papacy with its members is depicted and described. 19, 622. God has now been able to preserve His own under the papacy, although the clergy and monks in Christendom have been vain teachers of the devil and have gone to hell. 19, 984. Satan's highest head and greatest power is the papacy with its body, to which Luther has given such a blow as no secular nor spiritual power could prove to him. 20, 64.
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The papacy has a beautiful, glittering worship, praises God's word, faith, Christ, sacrament, love, hope; but the power of all this it denies 2c. 22, 910. In the past, only the evil, shameful life of the pope and his people was attacked, but now we attack his doctrine and the essence and foundation on which the pontificate stands. 22, 860. The papacy is the proper kingdom for all the godless and despisers of God, who are worthy of such a ruler that they must obey a godless man. 22, 988. The principle and the main point of Pabstism is: The pope is the head of the church and cannot err. 22, 1363. In the papacy, the devil has so bewitched us that we believed palpable lies. 22, 1874. The scholars in the papacy have said: one must have something more than the Gospel and the Scriptures, therefore one should also listen to what Concilia and the Pope say. 11, 874 f. Those who defend the papacy today fortify it with the decrees of the popes, with the name of the church, then also with the prestige of the authorities. 6, 495. Under the papacy everything was calm, but after the word began to be sown, sedition and heresies arose. 5, 1614. Under the papacy, everything the devil wanted was torn down, and now he does not want to be driven out. 5, 842. We must by no means forget what we have done and believed in an ungodly way in the papacy. 6, 542. It is useful to always have the abominations of the papacy, the monastic life, the penances, the keeping of the mass, the purgatory 2c., in front of one's eyes. 6, 538. Because we have forgotten in how great a hell we lived under the papacy, the benefits of the Gospel are obscured in our eyes. 2c. 5, 410. Most of the foolish church services in Pabstism are of such a nature that they will hardly be believed by posterity. 6, 542. In Pabstism one says: I remain with the religion of my ancestors. 3, 1707. The whole of Pabstism is based on vain lies and denial of Christ, so that it must not be the teaching of the Holy Spirit, but of the devil himself. 8, 409. All who are in Pabstism must go to hell, for it is certain that their thing is not Christ, nor truth, but lies, error and death. 9, 1834. The whole of Pabstism is robber of God. 6, 821. We condemn in Pabstism the whole way of life and all divine services, which have been performed without God's command. 6, 819. The whole papacy changes God, because it is called in forgiveness of sin, and yet in satisfaction.
of the works. 6, 568. All that has happened in the papacy for the sake of the mass, since no one has thought about or studied the word and the ministry. 6, 923 f. We fight against the most brilliant saints of the papacy, who think that they can not only keep the commandments of God, but also the counsels of Christ. 2c. 9, 599. In the pabstics we thought that there was no pasture to be found if we did not bind ourselves to certain rules, both in walk and in deeds. 6, 580. Pabstism was nothing else, and still is, than a potter who makes idols, who gives God as many forms as the poets have ascribed to their Proteus. 6, 487. The service of the monks and the whole Pabstthum is godless, since they boast without trust in the "servant of God"; they serve God with their way of life, clothing, fasting 2c. 6, 508. In pabstry we have labored with body and soul, and yet have not obtained the forgiveness of sins. This is the fruit of forsaking the true God. 6, 268. Under Pabstism the holy scripture was covered with empty dreams; now Satan despises the same through the enthusiasts. 6, 243. The whole papacy is the devil's church, full of theft, church robbery and unspeakable abominations and blasphemies. 1, 1623. These are the names of blasphemy that are written on the forehead of Pabstism. 5, 1032. Under Pabstism the conversion was in one day or in one month, as under Pabstism the Lent was. 6, 543. The whole pabstical stands in self-chosen services. 5, 554. The Holy Spirit speaks through David not only against the law, but also against the whole Pabstium with all its statutes 2c. that they are not pleasing in the sight of God. 5, 600. There is nothing in the Pabstry but human election, which is idolatry. 4, 2123. In Pabstism God is condemned under the name of the devil and the devil is worshipped under the name of Christ. 4, 512. Under the Pabstism, and when the fanatics get into the Scriptures, they think that one doctrine is against the other. 3, 1710. Against the pabstics stands that faith alone makes blessed, and all teaching and being based on works is condemnable. 3, 348. Pabstry brings no one to true righteousness, but only makes hypocrites, just as the law does. 1, 622. If today St. Peter himself were at Rome, the pope would still not be above all other bishops by divine order. The papacy is a human discovery of which God knows nothing. 15, 1550 f. The papacy has the most universal divine service, in which it has no need of the
1348Pabstthum . 1349
Word of God, of faith, of Christ 2c. boasts, but teaches what contradicts it. 22, 1786. In the papacy all cities were built full of churches and monasteries; now nothing can be accomplished. 3, 413. In the papacy, one could build monasteries and churches, even with all too superfluous expenses; now one cannot build a hole in the roof for a parish priest. 2c. 13, 1349. The most beautiful works of pabstry not only do not make one righteous, but also fall into ruin, partly because they are ungodly, partly because they are accompanied by ungodly delusion. 6, 538. Since the divine services and the works that God Himself has commanded have not helped in righteousness, surely the works of the pabstry cannot help. 6, 532. If we have lost the article of justification, we will not be able to resist any heresy, any false teaching 2c. as it happened under the pabstry. 6, 521. As long as the papacy stood, even in no council, not so much has been done for the sake of faith as now at Augsburg. 22, 1964 As in the papacy, so among the Jews there were altars in almost every noble house. 6, 757. In the Pabstacy, the custom that was observed in the weaving sacrifice and the heave offering was retained in the mass. 6, 152. Under the papacy, all strangers and unknowns were admitted to the cities as mayors and councilors. 3, 1655.
In the papacy, the word and the right worship have fallen, but lies and idolatry have been introduced into the church with heaps. The devil has brought it about in the papacy that not only the word and the right worship have fallen, but lies and idolatry have been introduced into the church with heaps. 13, 323. One false spirit after another arose, Marcion, Ebion, Novatus, Manes, Arius, Pelagius, Mahomet, until in the end innumerable sects and rottennesses arose in the papacy. 7, 1608. Since the teaching of faith was neglected in the papacy, almost innumerable sects of monks arose through the teaching of works. 9, 672. In the papacy, heavy works were laid upon us, and we gladly did everything, and they tricked us with vain lies and deceit for money and goods and body. 9, 888. 9, 888. They say: In the papacy there was good peace, there was also unity in doctrine; this is a lie, because there was great division in doctrine. 7, 1281. Under the papacy, the world was full of sects and sects; there are so many orders, foundations, churches, brotherhoods 2c. that they cannot be counted. 10, 1005.
In Pabstism, everyone thought up a new delusion about how to deal with God; the one founded an altar, the other put on a hard shirt 2c. 12, 1644. 12, 1644. In Pabstism Christ was lost, there one went back and forth, looking for Christ, but did not find him. 8, 71. In the Pabstthum one boasts as of the Holy Spirit business, how one should consecrate churches, water, salt, wear casels, plates and caps 2c. 8, 675. Under Pabbism we had accepted all false doctrine, error and abomination; then all the world was full of idolatry, worship of saints, pilgrimages, indulgences, bulls, brotherhoods, masses 2c. 8, 987. 8, 987. In Pabstism we are stuck with endowments, building, singing, ringing, lighting, clothing, incense 2c. as the right main worship. 11, 1603. Pabstry has decorated and colored its abominations of mass, monasticism, saintly service, so that they stand beside God's word. 12, 803. To say mass and to listen to it, to fall down before the images of the saints, to adorn them and to hold them up for worship, that was considered the highest worship in Pabstry. 6, 1538 f. In Pabstism, only the name of the mass remained, but the sermon of the Gospel was put under the pew; indulgences, fables, fairy tales 2c. were practiced. 8, 8: Since the mass is the foundation on which the Pabst's regiment is built, it is easy to notice what the building is: It is the devil's will that all that is in the Pabst's office. 12, 39. In the papacy they have made the fruit of the mass bodily and temporal, of which they have no reason but their own dreams 2c. 12, 1357 f. In the papacy, many ungodly ceremonies are set up, such as the one in which they carry the bread around in pomp. 6, 1539. The fasts in Pabstism are not instituted for the purpose of making us better able to hear the word, but are considered in themselves a divine service. 6, 1540. As in Pabstism all other services are hypocrisy, so also the fast. Description of the same. 6, 1509. Under Pabstism, people went to St. Jacob, Jerusalem and Rome, where the devil had his seat and spoke to us. 6, 1830. Under Pabstism, the universities were nothing but murder pits for the best young men. 6, 1763. In the papacy, the universities have been nothing more than vents for the best young people 2c. 6, 1831. Even now, the abominable idolatry of Pabstism is before one's eyes, since in one place the image of Mary, in another that of Anna 2c. are adorned and venerated. 6, 1372. In the papacy, everyone has chosen a special saint and emergency helper: St. George, St. Christopher, St. Anne.
1350Pabstthum . 1351
In the papacy we wanted to become children of God through the intercession of St. Christopher, St. Barbara, St. Mary and other saints, but it was in vain. 7, 1666. Under Pabstism, "Mary to the Oak" was more important than God himself. 7, 1056. In Pabstism, all kinds of devilish spirits were practiced under the holy name of Christ, Mary, the Holy Cross, St. Cyriax 2c. 7, 652. The pabstics deceive with the false baptism of lies, that they consecrate and baptize the dead bells, where also water and word are used, as in the right baptism. 7, 704. In the papacy, the beginning of the Gospel of John was read against thunder and weather. 7, 1653. In Pabstism, it is said that one should put one's trust in the caps, orders and rules, for through them one would be saved. 7, 1841. In Pabstism, Christianity has miserably lost the fountain of grace, and in Christ's place has called upon his mother Mary and sought grace. 7, 1688. Under Pabstism, it was believed that a murder would be atoned for by undertaking a pilgrimage to Rome or Compostella. 6, 1188. In the papacy, one always sought new indulgences, new services, new devotions. 6, 691. The monastic orders, the mass, the cap, the pardon, the pilgrimages, the indulgences 2c. are all works that happen in Pabsthum without the word of God. 6, 482. The whole papacy is drowned in the infinite godlessness of thinking that God is not merciful in vain; therefore, it wants to make itself deserving of merit by its own works. 6, 488. So many orders have been invented, so many works devised, so many monasteries and foundations built, so that Christ would be obscured, whom the pabstry hates in the extreme 2c. 6, 513. In the pabstry, one seeks blessedness and righteousness through works, vows, dishonorable life, feigned poverty, mass keeping and other vain trifles. 6, 514. Christ absolves the ungodly from the sins committed against God, and the papacy overflows the pious with sins through perverse laws. 12, 1889. Finally, in Pabstism the ungodly nature has taken over so far that even the monk's habit has been attributed the power to make blessed. 6, 345. In Pabstism, one worshipped St. George, St. Anne and others of whom one did not know whether they were in heaven. 6, 345. With such great crimes and manifest sins, the papacy nevertheless believes that it will be safe before God under the name of the church. 6, 307. By the very fact that it invented the twelve evangelical counsels and introduced them into the church, the papacy has
deserves to be thrown into the lowest hell. 6, 199. In the papacy, pilgrimages, caps, distinction of food and special clothing were considered righteousness, yes, perfection. 1, 1671. Those who want to become pious and blessed by works, like the monks, priests, with the whole pabstry, deny Christ. 5, 1236. In the papacy, monasticism, sacrificial mass, saint service, pilgrimages 2c. were praised for spiritual, holy life and worship, forgetting faith. 5, 993. In the papacy, faith and the works that God commanded were forgotten, even despised, and not considered worthy of being called worship. 5, 993. In Pabbism, the Scriptures were read and sung in all churches, but without heart and mind, and were left to rust as a sword in a scabbard. 9, 857. In the papacy, people were directed to the saints in heaven, who were supposed to be mediators between Christ and us. 5, 1031. St. Anne, St. Barbara, St. Christopher, St. George 2c. were called to intercessors and helpers in need in the papacy; pilgrimages, masses 2c. were donated to them. 5, 1031. In the papacy, it was taught that even in the devils the natural powers were unharmed, and they had only lost the grace. 5, 538. Pabstism and all schools of sophists do not want to acknowledge that they are sinners, but claim that reason has its light unharmed. 5, 525. In Pabstism, nature, deprived of the knowledge of God, has invented innumerable foolish services against the word, as monasteries, rules, caps, ropes, masses 2c. 5, 481 The saying Ps. 45, 5: "Let it prosper thee in thy adornment" 2c. has been misused in Pabstism and applied to the holy virgin. 5, 368. In Pabstism, pointing to our works and the merits of the saints was a shameful lie and blasphemy against God's grace 2c. 5, 265. In the papacy, before the light of the gospel went out, there was a great diversity of worship. No one took offense at this. 5, 95. In the Pabstacy there was a great diversity of opinion, in that each one chose a special way to worship God. 4, 2092. In Pabstism, monasticism, pilgrimages, fasting and other foolish services were imposed on the people in danger. 4, 1873. Pabstism, Mahomet's religion, Judaism, monasticism 2c., because they do not recognize or believe in the forgiveness of sins, is idolatry before God par excellence. 4, 2054. In Pabstism is almost nothing other than the fool's work with the anointing of the priests, with klei-
1ZS2Pabstthum . 13S3
with churches and with sacred vessels. 4, 1821. Among the pontiffs, some went to Rome, others to Compostella, still others elsewhere. 4, 1782. In the Pabbacy, there were various sects of monks: one kept the Rule of Augustine, another the Rule of Benedictus, another the Rule of Francis, but by their vows they sought eternal life. 4, 1783 In Pabstism, one looks at the splendor of the spiritual life, the outward appearance of Christianity, but there is no strength of faith, no love. In Pabstism, love has grown cold, and godlessness is rampant, and only a torture chamber of consciences is left. 4, 1297. In Pabstism, after superstition and the appearance of godliness have taken root, the Christian faith has become a mockery. 4, 1298. In Pabstism, people have not grown tired of false worship, of lying in church every day, yes, of running from one church and altar to another. 9, 887. The worship in the papacy consists in building large, precious, enormous churches and increasing the priests' sacred garments of inestimable value countless times. 4, 1317. Under the papacy, there was a tremendous fervor and zeal in building churches, in distributing alms 2c.; now everyone is extraordinarily cold. 6, 756. In the papacy, people learn to trust in such works as building precious churches, and instead of practicing love, to throw away their possessions for the adornment of wood and stone. 4, 1318. From the fact that people did not give God what they needed, idolatries and pilgrimages have arisen in Pabstry and that people celebrated the saints. 3, 1759. In the papacy, people went back and forth to countless places to seek God: to St. Jacob, to Rome, to the Holy Land, to Jerusalem. 3, 1723. In the papacy, each has his own special way: one fasts to the saint, another to another; one runs to St. Jacob, another to the Grimmethal. 3, 1669. In the Pabstthum, wood and stones were worshipped, in that chasubles, monstrances, chalices, altars, altar cloths, vestments 2c. were kept for divine service. 3, 1690 Under the papacy Benedictus, Franciscus and above all the pope is called a god. Under these names Satan sits in the place of God. 3, 1412. In the papacy is almost again the tangle of the Roman gods and a kind of pantheon. 3, 1165. In Pabstism, one believed to be able to go to heaven through letters of indulgence. 3, 989. The Pabst's letters find full of God and his word, but among them has been nothing but the devil. 3, 989 f. In the papacy one has
They took ropes, candles, and caps before them, just as the Egyptians worshipped dogs and cats. 3, 990. In Pabstism, all histories are drawn to the Virgin Mary. 3, 697. In Pabstism, her usual teaching was: The sacraments give God's grace without word and faith to those who need them; if one is baptized, he does not need faith. 2, 1904. In Pabbism we have everything heaped up and filled with nothing but idolatry of the dead saints. 2, 1919. In the papacy, one has honored Erasmus, that he should give him money and property, another Margaretha as a helper in children's needs, everyone the Virgin Mary 2c. 2, 1919. In the papacy, it was taught that where there was a crucifix or other image, one should worship Christ. 3, 213. Since we have fallen away from Christ in Pabstism, Dominicus, Franciscus, Vincentius, Christophorus, Clara and other supposed saints have come in his place. 2, 912. In the Pabstacy, the churches were only the theaters of the devil, who mocked the souls and strangled them miserably. 2, 917. The papacy was full of silver, gold, wooden and stone idols, and we fell down before the images thinking that God would look at this or that image. 2, 923. In Pabstism there has been the same nonsense as with the pagans, who have invented many, innumerable gods, as Juno, Bacchus, Ceres, Priapus 2c., and honored them. 2, 923. In the Pabstthum one has whole Fuder of books, in which the some saying is interpreted: "You are Peter" 2c. (Matth. 16, 18.) to defend the primacy of the pope. 2, 826 f. In the papacy all corners were full of chapels, monasteries and all kinds of idolatry. 2, 777. In the papacy, we despised baptism, the Lord's Supper, the forgiveness of sins, and meanwhile went on pilgrimages to St. Jacob, to Rome and Jerusalem. 2, 779. In the papacy, there were many sects and orders, since each order had its own special way, different from the common way and order of God. 2, 779. In the papacy, the best and most distinguished in monasteries and nunneries have taken great pains that they might be granted visions and revelations. 1, 1251. If one had looked at the commandment of God in the papacy, we would never have accepted the monasteries, pilgrimages, indulgences, the Pabst's sacrificial mass for the dead 2c. 1, 1595. Luther says: "In the papacy, the statutes of men were on our necks, and when we had done enough with them, we thought that all worship was right. 1,
1354Pabstthum . 1355
In the papacy, the proper divine services are missed and all divine services are turned to the blasphemous and ungodly sacrifice of the mass. 1, 778. In the papacy, when people were in mortal distress and in their final throes, they were directed to the intercession of the Virgin Mary and the saints. 1, 220. It is an abominable error that in the pabstry people are directed to their own work and satisfaction to put away sins with it; the only way is that you ask for mercy. 13, 953. The papacy does not place the forgiveness of sins on the word and faith, but on our repentance, confession and satisfaction. 13, 917. Whoever wanted to serve God in Pabstism did not think of the Ten Commandments, but became a monk, ran to Rome, to St. Jacob, called on this and that saint, served him with fasting, celebrations 2c. 13, 903. In Pabbism we believed the devil, what he lied about masses, pilgrimages, purgatory through the poltergeists and his lying preachers 2c. 13, 848. 13, 848. The papacy is built on two pieces; the first is that the Lord builds his church on Peter and gives him the keys alone; the other is that the pope is the successor of Peter. 13, 1168. In the papacy, not one person in a thousand was found who did not have 'more confidence in the Virgin Mary and other saints than in Christ. 13, 1109. In Pabbism, we have placed greater trust in the Pope's absolution from Purgatory than in the true absolution of God from hell. 7, 177. In Pabbism, St. Barbara and St. Christopher were invoked against the quick and sudden death, and there was no doubt about it. 13, 1417. In the papacy, St. John and St. Mary were painted standing by Christ to indicate that one should seek the intercession of them and other saints and hope for it. 13, 1384. In the papacy, the infant was forgotten and only the mother was thought of. 13, 2596. The whole of Pabstism insists on this doctrine, that grace is poured into man through a secret effect; whoever wants to come to it must repent, confess and do enough. 13, 2437. Whoever wanted to serve God in Pabstism did not think of the ten commandments, but this one became a monk, the other ran to Rome, to St. Jacob, the third called a saint 2c. 13, 2404. In the papacy, many have corrupted themselves with too much praying, fasting, chanting, casteism, reading, vigilance, and rebellion, as Luther did. 13, 2248. In Pabstism, without God's word, the vows, the celibate state, the masses, the service of saints, the intercessions and merits of the saints, the pilgrimages, the monastic state are 2c. 14, 994.
Pabstism has accepted almost all heresy that has raged against Christ, and has made a basic soup out of it to deceive all the world. 16, 2083. The devil also had prophetesses, soothsayers and wise men in the papacy, who could reveal secret things and bring back stolen goods. 16, 2293. There has been no need so small, the devil has founded a sacrament or sanctuary on it in the papacy, through which one finds counsel and help. 16, 2293. In the papacy, St. Francis' works were considered equal to the miraculous works and sufferings of the Lord Christ, as the carving on an altar in a monastery in Lüneburg proves. 22, 906. The two most prominent errors of the papacy are: the own gratification and the fulfillment of the law, which argue against the merit of Christ. 22, 901. The papists change almost all human statutes, except the celibate state and the mass, because by these two pillars the papacy is supported. 22, 1930. The papacy errs in thinking that other marks of the church are than the word. 6, 30.
In Pabstism, Christ is considered a wrathful judge; therefore, the saints are invoked as mediators. In Pabstism, Christ alone was the executioner, but the saints were our mediators. 7, 1970. In Pabstism, we did not consider Christ as a mediator and savior, but as a severe judge, who had to be reconciled by our works. 9, 268. We are not to think of Christ as a strict judge or an unmerciful, angry lawgiver, as was preached of him in Pabstism, but as a kind, loving savior and comforter 2c. 9, 1817. In the Pabstics, Christ was painted everywhere as coming to judgment, wielding a sword and a rod in his mouth, both of which signify anger. 13, 18. Thus in Pabstism they preached: Christ is your wrathful judge, therefore call on Mariam, St. Annam and other saints, give alms, go on pilgrimages. 7, 1310. In the papacy, Christ was painted to us as if he were a fierce throner, a furious and strict judge, who demanded much from us 2c. 7, 2253. Whoever heard of Judgment Day under the pabstics was frightened, and no one wanted to hear about dying; everyone wished that Judgment Day would never come. 7, 1359. In the papacy, people were not pointed to Christ, but to the intercession of the saints, monasticism and other things. 13, 67. In the papacy, Christ was presented in all sermons as a fearful judge, and one put the
135SPabstthum . 1357
Virgin Mary in the place of the true Christ. 6, 790. The papacy has taken away Christ's true office and made him a judge, and the gospel, which brings peace, a law. 6, 612. In the papacy we have put ourselves in Christ's place, selling our merit to other people, against the faith, confession and example of all the saints. 8, 861. Because they fell away from Christ in the papacy and became pious by works before, innumerable sects, priests, monks and nuns came from it. 5, 1173. The entire papacy does not know what Christ or Christianity is. There is nothing about this in the entire ecclesiastical law, in all laws of all popes, they are called Decretal 2c. 5, 1154 f. Rome and the entire papacy lost the gospel because they no longer wanted to hear Christ, but began to preach Him themselves. 5, 1029 f. In the papacy, all were told that they had to do enough for their sins, and that Christ would ask for an account of them on the last day. 5, 1031. In Pabstism, Christ was not presented to us in such a friendly way as the prophets, apostles and Christ Himself do, but was presented to us in an abominable way. 2c. 5, 265. In the papacy we knew no other way than that Christ was an angry judge, whose wrath we had to reconcile with our good works 2c. 5, 265. In the papacy, St. Margaret was supposed to help in child distress, St. Apollonia in toothache, St. George in war, St. Nicholas 2c. in shipwreck, so faith was placed in the saints. 3, 1800. In times past, in the Pabst, we were more frightened when we thought of Christ, our Savior, than when the devil was thought of. 2, 1591. In the Pabstian era, the peasants invoked St. Christopher, St. George and many other saints more. 2, 1919. In the papacy we let ourselves be persuaded that we thought Christ would judge and condemn us. Therefore, we called upon the Virgin Mary and other saints. 2, 1591. In the papacy, Christ was considered a severe judge, from whom no mercy could be found or hoped for without other intercession. 13, 1109. In the papacy, it was kept silent that Christ is our redeemer, and he was painted everywhere as coming to judgment, wielding a sword and a rod in his mouth. 13, 1383. Even now, people in the papacy preach that Christ was only sufficient for original sin, but whoever sins after receiving baptism may be sufficient himself. 7, 960. This was our teaching in the papacy, that if someone was baptized and committed a mortal sin after his baptism, Christ would be of no use to him. 7, 1310.
In the papacy it is taught that if a person is baptized and falls into sin again, the baptism is lost, therefore one must go to a monastery, say mass or have it said 2c. 8, 408. 8, 408. The whole pabstry through and through is God's disobedience and enmity, because they want to have the glory that God should live by our grace 2c. 8, 562. In the papacy, they preached: go to church, run to the monastery, say masses, and your sins will be forgiven. 11, 1793. In the papacy, all worship was based on the assumption that every Christian bore his sins himself, and that Christ did not bear them, nor had he paid for them. 13, 336 f. The sermons in Pabstism only elevate good works and morals, in order to thereby completely eradicate faith. 10, 1278. In Pabstism, Christ has no other honor in us than that he started it; but we are the heroes who accomplish it with merit. 10, 1001. In the papacy Christ must be called dead for us for the beginning and forgiveness of sins, but we may earn blessedness by waking. 10, 1001. In the papacy, when one executed evildoers to the gallows, one said to them: May the merciful God put you to an ignominious death for your sin. 7, 1008. In the pabstics, the suffering of a thief and murderer was considered higher and greater than the innocent suffering and death of the Lord Christ. 8, 864. In Pabstism, it was taught that a thief condemned to the gallows could atone for his sin and wash it away by his ignominious death. 8, 860. In Pabstism, a wrongdoer who is led to death is asked to hope for mercy and forgiveness of sins if he willingly suffers the ignominious death. 9, 208. In Pabstism, it was said that original sin was taken away through baptism, and that there was a light left in nature through which one could attain grace. 5, 538.
The papacy teaches that one should doubt whether one is in God's grace. For this reason alone, Pabstism is to be condemned as the devil's seduction, because it teaches that one should always doubt whether one is in God's grace. 8, 512. In Pabstism, there is no one who could or should be able to say of himself that he is holy. 8, 410. In Pabstism, the souls were not calmed after innumerable appeasements, prayers, fasts, masses, and pilgrimages, but were tormented more severely. 6, 540. The papacy has such teachers in theology who leave people in constant doubt and despair by not teaching anything thorough about Christ's benefits. 6, 415.
1358Pabstthum . . 1359
.
Neither frequent confession, nor harsh penances, nor pilgrimages, nor masses could calm the conscience in the papacy. 2c. 6, 268. The hypocrites in the papacy do not want to be called holy and nevertheless boast of their statuses, orders, rule and life as holy, and also sell their works for sanctity. 5, 1235. Because in the papacy people could never do enough penance and works, they always remained in terror and fear of the wrath of Christ. 5, 1031. If there are frightened hearts in the papacy, they will find no comfort there. 4, 4899. The whole of Pabstism, where it is at its best, does nothing but torture and kill consciences like an executioner. 1, 622. In the papacy, we can never be sure whether sins are forgiven, but we must first be sure that we have earned forgiveness through our actions. 17, 1100. This is the greatest transgression before God, when one transgresses God's commandment for the sake of human essays, as they do in Pabbism with both forms, with marriage 2c. 7, 242 f. In Pabstism, it was a much greater sin to eat meat on Friday or to marry a priest than twenty adulteries or even ten murders. 11, 2486. In Pabstism, it was a great sin that could hardly be forgiven if a priest did not keep his seven times; but if he committed adultery, that was a small sin. 8, 904. The common people in Pabstism considered it a greater sin to eat butter than to lie, swear or even commit unchastity. 10, 322. In the papacy, the servants and maids have run away from their masters' service, the wives from their husbands' obedience and housekeeping to pilgrimages. 8, 5: In Pabstism, people have the greatest patience with the contempt of God's commandments, and show the greatest severity in observing their own commandments. 6, 371. In Pabstism they were more strict about the commandments of men than about the ten commandments. 6, 371. In Pabbism, whole seas of indulgences were given for fornication, adultery, theft, and death, but if someone was not shaven or did not have a candle at mass, this could not be forgiven. 6, 371. The Pabstthum with its bunch are the tender, pious, holy people, who banish the Christians over the preaching of the Gospel and kill God in service. 11, 4006. In Pabbism, he must be a Christian who obeys the pope, and a heretic, not who denies the articles of faith, but who does not worship the pope. 4, 1298. In the papacy, decisions are not made according to the spirit of truth and the prestige of the Scriptures, but according to void human statutes, under the name of Christ. 4, 1319.
Under the papacy, one could suffer all abominations, but one cannot suffer the sign of truth (Christ). 4, 1362. In the papacy, everyone gave everything with wonderful generosity to build magnificent churches and to increase the salaries of those who were in the spiritual state. 9, 744. Those who can flatter the good in the papacy are showered with benefices and gifts and adorned with praise. 4, 436. In Pabbism, it is impudently proclaimed that one must only listen to the voice of the bishops and the papal court, but despise, even ridicule, all of God's commandments. 4, 231. In the papacy, St. Valentine, St. Anthony and St. Sebastian were feared more than God, even though there is no word of God for it. 3, 1730. Pabstry glistens more beautifully than our, the right Christians', worship. 3, 1710. In Pabstism, it was a much greater sin and deeper hell if one ate meat on Friday, than if he committed murder and adultery. 17, 1097 f.
The papacy has intermingled secular and ecclesiastical rule. The papacy has mixed worldly and spiritual rule in such a way that none has remained in its power, strength or right. 10, 756. That which Christ denied and shunned, namely the worldly kingdom, power and glory, the pabstical state seeks with rage and fury. 7, 301. Pabstism is nothing other than the kingdom that the Jews hope for from Christ, the most worldly, hopeful and tyrannical kingdom. 7, 300. In the papacy, the worldly orders ordered by God were held in low esteem; therefore, the world became full of monasteries and convents, various orders and orders. 5, 1076. Under the papacy, the great, special mystery has almost faded away, that Christ's kingdom is not a temporal, transient, earthly kingdom, but a spiritual one 2c. 5, 1144. In the papacy, secular lords forgot their office, shunned the church and masses, but the clergy even took advantage of the priesthood, hunted, and waged war. 2c. 5, 801. Under the papacy, marriage has been extremely desecrated, for they called it a secular state. 4, 1979. under the papacy it was very mean that old horsemen, warriors, lawyers 2c. let themselves think that they were in a damned state. 13, 2406. Under the papacy, only very few of the jurists and physicians believed that they were in a state that pleased God. 5, 1593. Now the authorities, father, mother 2c. know that their state pleases God. In the papacy
1360Pabstthum . 1361
The monks alone are considered to be people whose status is pleasing to God 6, 581.
The incompetence of the clergy is the pontificalism and the abeyance of the teaching office. In the papacy, the teaching office has completely fallen away, because the service of the word was no longer counted among the services. 6, 1538. The pillars of Pabstism know nothing and are mute dogs, lazy, stingy and given to indulgence. 6, 752. In the papacy, there were hardly a hundred churches out of a thousand in which the people were taught and in which preaching stands were erected. 6, 1538. In the papacy, the magnificent pageantry, the musical instruments, the excellent chants 2c. were used to attract the common people to the church. 6, 1538. Under the papacy, neither the pope nor all his scholars, cardinals, bishops and high schools have never known what law or gospel was. 9, 799. Women and children can now learn more about God and Christ from German books and sermons than the high schools, monasteries, convents, and the entire papacy were able to do before. 10, 435. A boy has had to study in the papacy for twenty years or more, only that he has learned so much evil Latin that he would like to become a priest and say mass. 10, 482 f. In the papacy, those were considered the best preachers of the Passion who made it miserable and could move the people to pity and weep. 13, 334. If someone under the Pabstism put on a clerical garment, everyone had to celebrate him, and he was a blessed mother who had carried the son. 7, 617. In the Pabstacy, the priests, who are nothing but mass priests, were called only spiritual, and only that which happened in the church served God. 8, 541. The rag-washers in the Pabstacy have so far drooled over nothing but purgatory, indulgences, caps, rosaries and candle-laying. 7, 666. In the Pabbacy, the missal monkeys dreamed that they transformed the bread and offered God's Son by their own power. 6, 1289. In Pabstism, all the world raised its children to become clergymen and to have good days, and not to feed on their work nor to thirst for preaching 2c. 9, 1749. In Pabstism, nothing at all was taught about faith in Christ, the power and fruit of his suffering, Holy Communion, and baptism. 6, 690. In the papacy, there was nothing that could have comforted a heart in its anguish and distress without the history of Christ's suffering being taught once a year above. 1, 219. In the papacy, the words "suffering" are not used.
But the teaching and the use of the redemptive work of Christ was completely lost. 6, 667. In the great multitude of teachers and listeners in the papacy, there was not one who had correctly understood a verse from the Psalter, one of the Ten Commandments 2c. 6, 520. In the papacy they cried out: Where the rich want to be blessed, they must buy it from the poor; but the poor are the Franciscans and the other spiritual brothers. 2, 109. In the papacy, none of those who call themselves bishops hold the office of a true bishop; indeed, many of them have never read a letter of Scripture. 2c. 5, 997. The sharp lords in the Pabbacy can unite everything they teach against themselves in their laws. 5, 886. Nowhere in the papacy was even one pure word heard about sin, about grace, about the merit of Christ 2c.; everything was sullied with harmful glosses. 4, 1778 f. The poor people get nothing but stupid consciences from the preaching ministry in the papacy. 4, 1443. In the papacy, the teachers hold above what they themselves devise, as there are purgatory, the mass, indulgences 2c. 4, 1440. The preachers in the papacy are dumb dogs who preach nothing but what serves their insatiable avarice. 4, 1301. The wretched shepherds of Pabst think they do right when they take away the faith and the confessors of the faith and destroy them with fire and sword. 4, 1299. In the pabstics they do not teach faith, but about clothes, food, houses, bodies, days, persons, 2c. how to consecrate, keep and distinguish these. 4, 1316. In the papacy, no one paid attention in the election of a bishop, whether he was learned, but only whether he was of high stature, noble, powerful. 3, 1657 f. In the papacy there has been one kind of preaching, which led us from faith to works and yet many sects. 3, 499. In Pabstism, no book nor doctor preached the gospel. 3, 304. In the papacy, since Luther was a monk, no one knew to say anything about what was word and promise. 2, 1903. In Pabstism, the divine promises were obscure and unknown to all theologians. 2, 1903 f. In Pabstism, the bishops and elders had everything, even though they were a common pity and ruin of the whole world. 2, 1235. In the papacy, one not only spent a lot of good time reading the old theologians, but finally came across Aristotle, Averrhoes and others. 1, 1289 f. The entire papacy does not have the wisdom to divide God's word rightly, therefore it cannot build, but tears down and verifies.
1362Pabstthum . 1363
ravages everything with his teaching. 1, 1211. In the papacy there was nowhere a right preacher who would have led us to the right pasture; the one called St. Barbara, the other St. Catharina. 13, 782. In the papacy, the suffering of the Lord was preached in such a way that more was preached about the suffering of the saints and especially of the Virgin Mary than about the suffering of Christ. 13, 1752: Under the papacy, since God had abolished his gospel, no one knew anything of the Holy Scriptures, so much so that the Scriptures were obscured that no one could understand them. 13, 1727 In Pabstism it was the same: no doctor of the Holy Scriptures could be found who knew what was law and what was gospel. 13, 1726. In Pabstthum we took the devil for a preacher and believed him, what he lied through the poltergeists and his lying preachers of masses, pilgrimages, purgatory 2c. 13, 2325. In the papacy, it was considered effeminate and childish to call Christ in the pulpit. Scotus, Bonaventure, Occam, Aristotle and Plato ruled. 22, 352. Under Pabstism, a monk spent two hours in the Passion sermon with the question: whether the greatness in itself was distinguished from the essence. 22, 51. Under Pabstism, priests were not ordained to preach God's word, but only to say mass and handle the sacrament. 22, 875. In the papacy, the gospel is practiced in such a way that it does not differ at all from laws and moral teachings. 8, 1381 f. A few years ago, in Pabstism, heaven was closed, and we had to hear in the devil's name what the monks preached about purgatory, poltergeists and other lies. 13, 141. The teachers in the papacy assume that the pope is above the word or the scripture and can dispense according to his liking in the divine law. 4, 2116. The priests in the Pabstium often have vinegar or water, and sometimes living chalices, dug out and worshipped. 19, 1381. What Christ is, is not taught in Pabstism. 9, 1883. In Pabstism it was almost a disgrace to mention the name of Jesus from the preaching chair, except in the Passion or in the text of the Gospel, otherwise nothing was heard except Aristotle 2c. 8, 569. The mentioning of the name of the Lord Christ in the pulpit was considered a pusillanimous, feminine speech in the papacy, but Aristotle, the Fathers, the Concilio had to be mentioned. 9, 1670 f. It was a great shame in the papacy that one should mention the name of God or of the Lord Christ in the pulpit in sermons. 9, 1670. In the papacy we have
We confessed that Christ was God and man, but that he was our Savior, died for us and rose again, which we denied with all our might 2c. 10, 1001.
Tyranny in the Pabbacy. In the Pabbacy, an impotent priest or monk could, with a small piece of paper, force and coerce all lords and princes as he wished. 5, 973. In the Pabbacy, the world was at peace; no priest was chased away, no layman was allowed to harm a hair on their head, or all people had to submit to banishment and interdict. 8, 569. In the papacy, the six-pregnant women were buried behind the wall in the churchyard, as if they had been maledicted by God. 10, 668. In the papacy, no one was allowed to protest against a monk, because he wanted to be cursed to hell, and in addition to that, he wanted to be deposed and driven out of the country and the people. 5, 973. The papacy is a beautiful, delicious regiment for the world, and serves no better for it, than that God punishes one bad boy by another. 5, 973. In Pabstism, the tyrannical teachers and torturers of souls have directed all the wrath and rebuke in Scripture against the troubled consciences. 5, 743 f. Secular authorities lay in the papacy entirely under the spiritual giants and tyrants, so that such loose, coarse people ran roughshod over them. 5, 696 f. The secular lords could not take revenge on the clergy in any other way than that they were hostile to them and spoke ill of them 2c. 5, 697. The doctrine and the whole life of the papacy is a lie. They seek to destroy this judgment as blasphemy with fire and sword. 5, 581. In the papacy, what they have set in the pulpit must be called articles of faith; whoever does not hear them must be damned. 4, 1440. Although under Christ, who possesses all things, all things are free and permitted, nevertheless in the papacy there is greater captivity through the decrees of men than under the law. 4, 670. Whoever raises an objection or misgivings against that which seems to the great ones in the papacy, is declared a heretic and a child of the devil. 4, 512. The burdens of Moses and the Levites are small against the ecclesiastical laws and rights in the Pabstacy. 4, 283. Under the Pabstthum the people were, because of the contempt of the word, right servants under the Roman chair, so that an official or lay brother could force kings and princes with a note. 3, 1688 f. Since the papacy was still in full bloom, everyone would have gladly given large sums so that he might have been delivered from such tyranny. 22, 436. There would have been an astonishing tyranny in the papacy.
1364Pabstthum . 1365
If the consciences of the people, deceived by the false merits, would not have held it voluntarily. 22, 1936. In the papacy we had to believe what any unlearned monk dreamed at night. 8, 677. In the papacy, children could be driven into monasteries, convents, churches, schools, pushed and forced with unspeakable costs, so that everything was lost. 10, 457.
The church also remained in the papacy, and some were saved through faith in the Lord Jesus Christ. Also in the papacy the church was and remained, but it was so hidden that, if one had wanted to judge by appearance, it seemed to be nowhere. 5, 746. The papacy alone wants to be called the church; they boast of being the descendants of the apostles, heirs and owners of the apostolic see 2c., and yet they are the true enemies of Christ. 5, 987. The lords of the papacy hold it thus: What God speaks must be heresy; what they speak, the holy Christian church speaks. 5, 843. In the papacy there have always been some whom God has called in pure doctrine through the text of the Gospel and through baptism. 9, 192. 9, 192. Under the Pabstium the Christian church has remained, but the great multitude among them, who have the prestige above all, are not. 8, 612. In Pabstism, many have been preserved in the Christian faith on their deathbed, to whom a crucifix was given, so that they should die confidently on the crucified Christ. 7, 1701. In Pabstism, many people have been preserved on their deathbeds by falling from other, false trust and holding to Christ. 8, 616. In the midst of the horrible error and darkness of Pabstism, God has saved many miraculous people. God has miraculously kept many people in the right faith, even revealing it to some at the point of death. 12, 1300. God will have preserved many clergy and laity in their deathbeds who have abandoned the teachings of the Pabst and put their trust in Christ's merit. 12, 1300 f. Under Pabstism, baptism, the Lord's Supper, the text of the Gospel and the ministry of preaching against the will of the devil have remained in the world. 8, 66. In Pabstism, we also had baptism, the sacrament, the text of the Gospel, the Lord's Prayer, faith and the Ten Commandments, but they are not comforted by them. 13, 68. In the papacy a little has remained, as the ten commandments, the Lord's Prayer, baptism, the Bible; but it has shone as the pale moon, it has been eclipsed. 8, 93. In the papacy one must also confess that our doctrine is God's word; but because the popes have not yet confessed it, it has been eclipsed,
If the cardinals and bishops have not yet said yes to it, it must be nothing. 7, 1076. Under the papacy, one has received the names Father, Son and Holy Spirit, but no one has experienced the custom and benefit of knowing it. 8, 395 f. In the papacy, which is a cause of all heresy, Christ nevertheless had His own, on whom He poured out His gifts. 5, 1351. In Pabstism, God received the name of Christ, the scripture and text of the Gospel, baptism, sacrament and absolution for the sake of the elect. 5, 1030. God miraculously delivered His elect from the Sodom and Babylon of Pabstism, and has now brought forth the pure doctrine again, so that He can be heard speaking again. 5, 1030. There have always been some believers under the Pabstium, and there still are, whom God sustains through the Word and the Sacraments. 5, 468. In the papacy, we were quite eager to hear the interpretation of even one psalm. But the pope was blind, we followed the same 2c. 2, 1364. In the papacy, baptism, the keys, the Lord's Supper and other pure articles of faith have remained, since in the meantime the pope has made other articles to falsify the sound doctrine. 2, 1016. If some have been saved in the papacy, they have been preserved by the mere text of the Passion, to which they have adhered with faith, contrary to the will of the pope. 1, 220. In the papacy, people came to the point that they felt they needed help against sin and death, but no one knew where to find such help. 13, 1153. Under the devil of the papacy, the text and faith of the gospel, baptism, the sacrament, the keys and the name of Jesus Christ 2c. remained. 16, 2202. We confess that in the papacy there is much Christian good, yes, all Christian good, and there is a tradition for us, namely the right holy scripture, right baptism 2c. 17, 2190. God can forgive the church under the pabstacy, especially because baptism has remained pure, as well as the sacrament and the text of holy scripture. 22, 349. In the papacy, the infant faith, the Lord's Prayer, baptism and the sacrament of the altar have remained; they have remained in the hearts of those who should have seen it. 22, 316. One of the greatest miracles is that Christ's kingdom remained under the papacy, in which nothing else was held up to the people but the law of the pope. 2c. 22, 316. Nevertheless, the text of the gospel, Holy Communion, baptism and absolution remained in the papacy. 22, 899. Luther holds
1366Pabstthum . 1367
For the fact that in the papacy many have become blessed, to whom the image of the Crucified was held up in the battle of death. 22, 967.
About greed, greed for money and the great fair in the papacy. There is nothing left in the papacy that has not been turned into an abomination, for even the forgiveness of sins has been turned into a fair. 7, 1059. Under the papacy there has been almost no corner where there has not been a monastery, church, hermitage or pilgrimage where money, silver coins 2c. have been brought. 7, 1056. Under the papacy, a poor Christian man is citied for three or four pennies over many miles, banished, chased away from wife and child and his own. 10, 827 f. In the papacy, more than half of the world's goods have been turned over to pilgrimages, indulgences, monasteries, etc., from which no one has benefited, but only priests and monks. 9, 1370. In the papacy, half of the poor people's goods have fallen to the ecclesiastical beggars. 3, 615 f. In the papacy, no one has said mass or vigil for free, and no monastery or convent has been built that would not yield enough interest. 9, 1370. In the papacy, the goods should have been used to feed the poor, to maintain the high schools, 2c., but they have served for indulgence and pleasure. 6, 1609. The people in the papacy waste their goods without measure on the adornment of the churches, which, however, the neighbor would need. 6, 1298. The papacy is an assembly of devils and of the most shameful people. They condemn simony and yet live from it themselves, have their livelihood from it. 2, 105. In the Pabbacy there was a great desecration of the masses, great fraud with indulgences, purgatory and other abominations that were conceived for the sake of profit. 4, 1779. In the papacy, this means to govern the churches well, if one increases their treasures, builds houses, provides the descendants with the means that they can indulge. 4, 1035. In Pabstism, one subordinates oneself to all things in the houses of worship and sermons for the sake of shameful profit. 4, 398. The papacy has not been more careful about anything than how they would gather wealth and power, therefore they have put people under ban for the sake of a few pennies. 14, 1013. It is shameful robbery and theft of the papacy the innumerable money, which they have won with butter letters, pilgrimages, saint service 2c. 16, 1650 f. It is shameful robbery and theft of the papacy the innumerable money, which they got with usurious fairs and sacrificial fairs.
have. 16, 1650. It is shameful robbery and theft of the papacy the innumerable money, which they have brought to themselves through their false purgatory. 16, 1650. It is shameful robbery and theft of the whole papacy the innumerable money, which they have falsely and fraudulently obtained with the indulgence. 16, 1650. We have not only believed the great lies of the papacy, but they have also been honored with all our money and goods. 22, 923.
Fornication of the priests in the papacy. The priests in the papacy have fallen so low that a priest is not allowed to have his own sister and mother with him. 9, 1671. The priests in the papacy did it in such a way that they had to be forbidden to have their own sister with them. 9, 1671. Under the papacy, it was very profitable for the bishops if the priests lived in the most shameful way, because they had a very large income from it. 6, 1189. In the Pabbacy, they publicly and unashamedly serve the good life, idleness, eating and drinking and unchastity. 3, 1413. In the Pabstacy, the priests unashamedly committed incest, adultery and fornication, and also kidnapped the wives of other men. 2, 1264. In the papacy, they live in all vices, but at the same time mumble their hourly prayers and crucify the masses. 3, 1413.
God has redeemed us from the papacy by grace. We have been redeemed from Pabstism in vain, that is, without any previous merit, and without the punishment of sin, that we have blasphemed and crucified Christ in all sermons 2c. 6, 610. Without the certain understanding of the Holy Spirit, no one would have been able to reprove and condemn the great, glorious appearance of holiness in the papacy. 8, 601. The ungodliness and abomination of Pabstism is so great that it cannot be explained with words, and this abomination can only be seen with spiritual eyes. 9, 269. It is a divine power when one steps away from pabstism, that is, from trusting in his own perfection. 9, 1410. If we hear and act in accordance with the divine word, we can hardly come out of the unawareness of the pabstical. 7, 1507 f. Pabstism has remained unchallenged as long as its teachings have been considered right and remained unchallenged. 11, 815. In Pabstism, no man could resist the slightest error, but their invented purgatory, indulgences, poltergeist 2c. were soon considered an article of faith. 11, 1531. Pabstry grew because God allowed it,
1368Pabsttrene - Pack, Otto von. 1369
The papacy has become a mockery and a disgrace, but John Hus is praised as a martyr of God, and lives with Christ. 6, 499. We do not draw a sword, but with the word, Father-Our 2c. we direct a power, which puts down popery, monasticism, nunnery and the whole papacy. 5, 210. The papacy has lost much of its old power and bloom, and the papists are facing the punishments of their godlessness. 4, 1798. The papacy is an excellent indication that God punishes the contempt of his word by taking it away completely. 4, 1751. We are not to exalt ourselves to freedom, and we are not to forget him who has led us out of the ropes and the misery of Pabstism. 3, 1762. Even though the pabstacy will get breath in time, it shall be killed with the spirit of Christ's mouth until Christ puts an end to it with the appearance of His future. 13, 2630. The right blow was given to the papacy by St. John Hus, who was burned over it. This blow rose above the indulgence of St. Peter's Church in Rome 2c. 6, 926. The papacy has never declined so much as after Emperor Ludwig, Duke of Bavaria. 6, 926. The papacy cannot be destroyed or preserved by force, because it is built on lies and stands on them, but it must be overthrown with the truth. 22, 1453. Luther did not attack the papacy, but the papacy attacked the gospel, which, by fighting the gospel, fights itself down. 22, 1936.
Pabst's Loyalty. Luther's preface to the booklet entitled "Pabst's Allegiance to Hadrian IV and Alexander III, Practiced against Emperor Frederick Barbarossa" 2c. 19, 1964 ff.
Paceus. Luther asks the Elector Johann Friedrich to provide for M. Paceus in Leisnig. 216, 1803 f.
Pack, Otto von. The formula of the alleged alliance communicated by Otto von Pack to Landgrave Philipp zu Hessen. 16, 373. Articles of Pack's alliance, approved, sworn, pledged and promised by Ferdinand, King of Bohemia, Electors, Archbishops, Bishops and Princes. 16, 379. Letter from Landgrave Philip of Hesse to Duke George of Saxony, in which he sends a copy of the so-called Pack Alliance. 16, 380: Duke George of Saxony's answer to Landgrave Philip of Hesse, in which he denies Pack's alliance and asks to report the author of such falsehood. 16, 382.
The first of these was a manifesto published by Count Philip of Hesse to excuse the armaments he had made because of Pack's alliance. 16, 384: Luther's, Melanchthon's and Bugenhagen's concerns about Pack's alliance. 16, 387. The Elector Albrecht of Mainz apologizes and says that Pack's alliance is a completely fabricated matter. 16, 389. The Elector Joachim of Brandenburg takes responsibility against Hesse and Saxony for the alleged Pack alliance. 16, 395: The Bishop of Würzburg apologizes for the Pack alliance. 16, 398. The Archbishop of Salzburg's apology to the imperial regiment at Speier for the Pack alliance. 16, 410. King Ferdinand's apology for Pack's alliance. 16, 412. The apology of the Dukes of Bavaria, Wilhelm and Ludwig, for the so-called Pack alliance. 16, 416. Duke George of Saxony's responsibility for Pack's alliance. 16, 422. Luther's letter to Wenceslaus Link about the Pack alliance and Duke George of Saxony's apology. 16, 424. Otto von Pack's letter to Luther about the alliance. 16, 433. The excuses of the godless princes about Pack's alliance are believed by no one but their followers. 19, 1788. Even today, many are of the strong opinion that the princely Rotterianism and Pack's alliance two years ago were certainly true. 16, 1710. Landgrave Philip of Hesse's answer to Luther's misgivings about Pack's affair. 21a, 1124 ff. Luther's and Melanchthon's misgivings about Pack's case for the Elector. 21a, 1133 ff. Luther's and Melanchthon's peace advice in Pack's case to the Elector. 21a, 1144 f. Luther and Melanchthon express their joy to the Elector about his peaceful intentions in the Pack case. 21a, 1152. Luther and Melanchthon praise Duke John Frederick of Saxony for his peace efforts in Pack's cause, and wish him a happy progress. 21a, 1153. Luther intercedes for the expelled John of Ranau, and expresses his joy at the announcement of the Elector that peace is imminent in the Pack trade. 21a, 1161. The Elector informs Luther, Melanchthon, and Hans Metzsch of the peaceful outcome of the Pack case. 21a, 1163. Luther writes to Amsdorf that the excuses of the participants in Pack's alliance prove nothing to him; Duke George was the author of it. 21a, 1165. Luther writes to the abbot Pistorius: I am firmly convinced that the landgrave is not
1370Pallium papists . 1371
without cause is moved by Pack's alliance. 21a, 1166. Luther writes to Wenc. Link about Pack's alliance: I know for certain that this alliance is not a mere nothing or a chimera. 21a, 1166. Luther asks Amsdorf for a refuge for the fugitive D. Otto Pack. 21a, 1338. Luther asks the Amsdorf to warn Otto von Pack not to enter Duke Georg's territory. 21a, 1782.
Pallium. The pallium is a hewn or flaxen thread, knitted and woven as a cross, which can be thrown over the casel behind and in front, about three fingers wide. 17, 1125 f. The pope blesses the pallium on the altar in Rome, and lies that it is consecrated over the bodies of St. Peter and St. Paul; however, they have neither St. Peter's nor St. Paul's bodies. 17, 1126. It is said that the pallium in Mainz costs 26,000 florins; the bishop could not pay that, so he sent out some bag thieves with the indulgence to get the people's money. 17, 1126. The pallium of the bishopric of Mainz costs, as they say, 26,000, some say 30,000 florins, because that is how much the most holy father in Rome can sell flax thread. 17, 1359. The bishop of Mainz intended to pay the Fuggers the pallium with the common man's purse, and sent that great purse-slinger, Tetzel, into the countries. 17, 1359. Through the pallia and annals, the bishoprics and parishes in Germany are completely and utterly sucked dry. 8, 1630 f.
Palm tree. The palm tree is of such a kind that when a beam is made of it, it does not yield to any load, but rises up against it. 11, 42. The more you load and press the palm tree wood, the more it rises up against it. 12, 421. It is said that beams of palm wood bend upward against the load. 4, 242.
Palm Day. Palm Day should be called the day of Christ's entry. 13, 1744.
Pancratiüs. Luther expresses his joy to Pancratius, preacher at Danzig, about the fruit that the word creates there, and advises him to begin with the right use of the sacrament. 21b, 2847 f.
Pannonia. In Germany there are two kinds of Pannonia; one is called Pannonia superior, which is Austria, the other Pannonia inferior, which is Hungary. 2, 2033.
Panormitanus. Panormitanus says that one must believe an individual believer more than a conciliar or the pope, if he has a better saying or reason. 18, 823.
Pantheon. The city of Rome alone has had more than four hundred gods, built a church that still stands, before times Pantheon ge
of all gods in the world. 12, 815. Instead of "all idols", Pope Bonifacius III called the Pantheon in Rome "of all holy churches", but did not include Christ 2c. 22, 319.
Paphnutius. In the Council of Nicaea, they wanted to make laws about the spiritual state, that they should not be married; Paphnutius alone stood up and said, "This is not Christian. 11, 1398. Paphnutius resisted the whole Council of Nicaea, which was the best after the Council of the Apostles at Jerusalem, and kept the upper hand. 9, 156. Two married women are equated with Paphnutius, and a certain piper, who had once been a murderer. 19, 1566. Paphnutius had to learn that he was like a fiddler who had been a murderer 2c., and had to say: One should not despise any class. 16, 2252.
Papists. What "papists" are. The worst abusive word that can be given is to call a man a papist. 16, 1656. A papist is not a heretic or erroneous, but altogether the abomination of all devils. 19, 653. All that the papists do is nothing but a mere pretense, so also all that they say and teach is nothing but a mere and fictitious deception. 18, 1512. The papists have tangled the greatest lies together, and have done away with the whole Scripture, so that the shrine of the papal heart reigns in its place. 19, 291. The papists should abandon their wisdom, righteousness, holiness 2c.; they will not do this, before they reject the chosen, precious stone, Christ. 9, 1182. With the papists, no one sins except the Son of God, and with them no one is righteous except the devil. 1, 1621. The papists still to this day, ahead of Rome, do not believe that the soul is immortal. 18, 1535. Luther knows the papists' own dialectics and philosophy better than all of them. 19, 972. The papists hang their stubble and chaff on the merit of Christ, namely their vows, their fasting, their self-chosen food 2c. 6, 1620.
The papists do not want to allow that only faith in Jesus Christ is necessary for salvation. The papists would rather worship the devil in God's place than allow that faith alone in Jesus Christ alone is necessary for salvation. 9, 122. The protection of the papists is: The Christian life is faith and love, or faith, which is active through love, thus justifies love, not faith alone. 9, 636 f. The papists teach: It is faith in Christ that justifies,
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but at the same time the commandments of God must be kept. So Christ is denied immediately 2c. 9, 195. 9, 195. The papists teach that one must believe in Christ and that faith is the reason for blessedness, but it does not justify if it has not gained a form through love. 9, 125. The papists do not deny that salvation depends entirely on faith, but they take away all its power and say that faith without works is of no use. 11, 381. The papists divide the one faith taught in the gospel into several parts: the natural faith, the spiritual faith, the common faith, the special faith, and the unfolded faith. 2c. 11, 381. The papists themselves call their faith fidem acquisitam et informem, that is, a loose, lazy, uninformed thought that neither does nor is good for anything 2c. 8, 629. 8, 629. The papists do not know a single bit about the united faith, which is based on God's grace alone, without all merit of works. 11, 381. The papists keep the word "faith" only as a pretense, ascribe all things to works, and deny and condemn everything that is the nature of faith. 11, 381. We can prove from Scripture that no one will be saved who does not believe in Christ; but the papists will not prove their deed with Scriptures 2c. 9, 981. Because the doctrine of the papists does not rhyme with the holy gospel, but is contrary to Christ and the faith, one can conclude that they do not have the Holy Spirit. 8, 402. The papists read the Bible, pray the Lord's Prayer, profess the faith 2c., but it is all lies, because they do not want to suffer Christ's teaching and the preaching of Him. 8, 401. The papists do not know and do not understand why and for what purpose Christ was sent, but look at their own righteousness and do not think anything of faith. 8, 587. The papists teach with their lips that Christ suffered for us, but in their hearts they mean something else, namely to become blessed by their works. 6, 370. The papists deny the word of Christ and submit to suppress it with their ungodly decrees and commandments. . 1, 1406. The papists say with their mouths that Christ died for our sins, but then they teach us to call upon the saints. 2c. 7, 857. What the papists say about God, Christ and His baptism 2c. with their mouths is denied with their whole being and works, monasticism, masses, indulgences 2c. 8, 637. The papists condemn and persecute our doctrine of justification and faith, mock us, and call us solarios. 1, 1573. The work proves that the papists lie, because they do not want to suffer that Christ is our one and only.
The papists say that Christ is our savior and has shed blood for us, but they also throw in their piety that our work and life should also be valid. 8, 401. The papists say that Christ is our Savior and that he shed his blood for us, and yet they also put on their pranks that our work and life should also be valid. 2c. 8, 634. The papists reverse God's order and want to have the fruit before the tree is there. 1, 401. The papists speak: From the preaching of faith people become secure and do not do good works. 13, 2028. With the papists the doctrine has fallen away, for they teach nothing of faith, nothing of God's word, nothing of the promises, but only of the merit of their works. 1, 1386. The papists consider faith a small thing, therefore they choose apparent and difficult works and toil in them. 1, 556. The papists call it heresy where one preaches that one is saved by faith alone. 13, 1040. The papists have dropped matters against Luther that concern faith and God's Word, and have seized him by indulgences and papal authority. 18, 1009. This is the certain anger of the wicked people of the papists, that they want to act before God only by works and not by faith alone. 19, 292. There is no faith among the papists and the spirits of the rot, therefore there is also no love among them. Therefore they hate us and wish us ill. 9, 1,490. The papists cannot boast of the religion of the Christians, since they deny their supreme principle and secret, namely faith. 22, 1948. The papists and sophists believe in vain God the Father and all the other articles of our faith, rejecting the work of Christ accomplished for us. 19, 1469. No papist can or will teach that we are justified without works through faith in Christ, for they do not understand the first commandment at all. 4, 1389. The papists add to righteousness in Christ their piety, holiness and merit. 3, 1670. The papists have not only lost Christ and the right way of justification, but have also defiled and buried them with shameful teachings. 4, 2049. The papists condemn us as heretics because we divert from our own righteousness, and point to the merit and death of Christ. 4, 2043. The papists judge of faith no better than a blind man of color. 4, 1805. We have been fighting with the papists for many years now just because we teach that sinners are justified by faith alone; but they do not accept it. 5, 446. The papists confess with their mouths that Christ is the rejected and chosen cornerstone, and yet they will not let him into the work.
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[That is, building. 5, 1241. That the papists' boast of faith and Christ is a lie, they prove by the fact that they do not want to suffer the article of the knowledge of Christ and right faith. 2c. 8, 628. The papists say that Christ died for us, but in such a way that we must do something with our works. 11, 1000 When the papists hear that a man is saved by faith without works and sacrifice of the Mass, they become completely furious because they realize that this is detrimental to their stomach. 7, 62. The papists say that the merit of Christ makes us blessed, but they interfere with their own righteousness, and so they reject, even destroy Christ, the Son of God. 9, 1436. This is our great sin in the eyes of the papists, that we teach to believe in Christ and then do good works. 8, 623. If the papists admitted that Christ is the Savior and Lord, they would have to confess that monasticism, human righteousness 2c. do not save from sins. 2c. 9, 1267. With words the papists do not break anything from the sacrifice of Christ, but since they attribute the forgiveness of sins to their works and sacrifices, they put another Christ. 5, 183.
The papists teach and defend that righteousness comes from works, and lie that we condemn good works. The papists have obscured and suppressed the gospel of Christ, so that there was no longer any use for it, and have insisted only on the doctrine of works. 9, 620. The papists say that a good work before grace serves to obtain grace; after grace is obtained, the following work merits eternal life. 9, 170. The more sensible among the papists abhor even their shameful life, but they fight to defend and preserve the doctrine of the devils, righteousness from works. 9, 599. Since we say that man is not justified by his works, the papists say that we forbid good works. Such liars are Cochläus, Witzel and others. 1, 1151. The papists encourage the people in the opinion that we condemn good works, by their sermons and writings; but they lie, and do us wrong. 9, 119 f. The papists say, "Is it right to preach that good works should not be counted, and that heaven should be opened to evil men? 13, 27. The papists blame us, we forbid good works and give cause to sin, when we punish sin more severely than they do. 13, 2763. The papists' faith, when they come to the highest, is a pure Turkish faith, which is based solely on the
The pope believes that outward piety is a righteousness before God. 9, 799. The papists hold that outward piety is a righteousness that is valid before God. 9, 799. The papists deceive that only the clergy, hermits and monks should walk in the spirit, that is, tame and subjugate the flesh through watchfulness, fasting, labor 2c. 9, 682. The papists taught that sin, death and curse must be overcome by the righteousness of human works, as fasting, pilgrimages, rosaries, vows 2c. 9, 376 f. The papists teach, not in words, but in deeds: If you believe in Christ, you are guilty of eternal death; but the law, if kept, makes you blessed. 9, 199. The papists know nothing but the righteousness of the law, and yet they want to be judges of the doctrine that is far above the law. 9, 22: For the papists, everything that is higher than the law is a source of great annoyance. 9, 22. The papists believe that Christ sits above in heaven and is a Lord, but they take away his actual work of taking away sin and attribute it to their own works. 9, 1367. The works of the papists are supposed to be more than God's grace; their faith can insist on works, but it will not insist on God's grace. 12, 212. the papists taught only the good works that are not useful to man, such as fasting, saying many prayers, celebrating, not eating meat, butter, eggs, milk, building churches, monasteries, chapels 2c. 11, 1583 The papists and works saints went up with the works and wanted to act with them before God, but with the faith they stayed down with the people. 11, 1947. The papists begin to make people blessed not only with strange works, but also with strange garments. 7, 1399. The papists do not believe that eternal life is in the Scriptures, but in works, plates, caps, prayers, almsgiving. 7, 2178. The papists start their salvation from works and abandon faith in Christ. 7, 2254. The papists also boast of baptism, but in vain, because they do not believe, and condemn and persecute the doctrine of righteousness. 1, 1045. The papists have taught from Matth. 19, 17, that one can attain salvation from works; man has a free will, he can do or not do the ten commandments. 7, 1003 f. The papists sold heaven, the forgiveness of sins, God's grace and the Holy Spirit for their works. 2, 107. The papists give in a little, and say that neither works alone, nor faith alone, but faith alone, is the only thing that is necessary.
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faith justifies with works. 1, 1574. The papists set up a righteousness of works, and yet deny faith, therefore their doctrine that works and faith together justify is a lie. 1, 1578. The papists do not think to become pious and blessed as Christians by faith, but by their works and laws as Carthusians, preachers, Barefooters, Augustinians 2c. 12, 270 f. The papists do not believe that they are to become pious and blessed through Christ alone; they say, "What use would good works be? In that way, all orders 2c. would be in vain. 12, 271. The papists say: Good works make blessed. Christ says: If you are not born again, you will not be saved. 13, 684 The papists throw away the gracious and undeserved blessing of God, and spend a hundred or a thousand florins on the building of churches and monasteries to earn it. 2, 107. The heart of the papists is like this: if they do good, they have grace; if they sin or fall or feel sin, grace also falls and is lost. 5, 1159. Because the papists want to advance and obtain grace by works, they cannot know what is called the kingdom of grace or the kingdom of heaven or Christ's kingdom. 5, 1159. The papists' seals and letters, bulls and books bear tremendous witness that they sell their good works so that people may be saved by them. 5, 1158. The papists seal, certify and sell their vigils and masses and all their good works, and communicate them so that the people may be saved by them 2c. 5, 1157 f. The papists lie, who say that we can be saved by other works and faith, we believe or do not believe. 11, 1519. The works of the papists are vain works of their own, done in vain, in clothing, in places, in times, in food. What does it help me that you wear a large plate or gray robe 2c.? 12, 212. The doctrine and signs of the papists are the devil's deception, for they lead to rosaries, pilgrimage, saintly service, masses, monasticism and other self-chosen works. There is nothing of Christ. 7, 655. The papists have said that the soul is redeemed by the mass; if one goes to the vigil and the mass of the soul, the soul is redeemed. 7, 2347. Where God teaches no, the papists teach yes; where God teaches faith and grace, they teach works and merit. 14, 1904. The papists, with their conceit of the sanctity of works, lack the right God, and nothing remains but their false conceit; this is their God, and to this they give the name and glory of God. 14, 859 f. The papists put a monk's cap on a dying person, give him paternoster stones.
and tell him to put his comfort on his own works, on indulgences 2c. 13, 1812. 13, 1812. The papists seek forgiveness of sins through their own works and actions, such as monastic life, holy water and salt, vigils and masses, pilgrimage, caps and plates. 12, 1139. The papists themselves confess that they accept orders and estates in order to become pious and blessed, that it is obvious that they are attached to works and not to the grace of Christ. 12, 271. The papists have the suffering of Christ on their tongue, but in their heart they persecute it and consider it nothing, otherwise they would not praise their suffering and works so highly. 13, 331. The papists boast great of the mass, of the woolen shirt, of great work, of many and delicious works; but God does not ask for it, if the works are not done by faith. 1, 316. Scholarly papists despise common works that are praised in the Gospel and look for something special that is either taken for wisdom or has an appearance. 1, 527. The papists say of their statutes: Thou shalt keep it unto salvation, as if God had said, If thou eat not flesh on Friday, thou shalt have forgiveness of sin. 7, 1129. The papists claim that the human statutes cannot be omitted without danger of blessedness, and thus make an example of faith out of the example of love. 9, 121 f. The papists have invented and pretended from their head: God's will is to keep the. They have put faith into the law and even mixed it together. 7, 2260.
The papists boast that they are the church. The papists boast that they are the church, children and God's people, that the inheritance belongs to them 2c.; on the other hand, they put us under ban as heretics and rebels 2c. 9, 592. 9, 592. The papists teach that one is guilty of keeping their thing as necessary for salvation, calling it the commandment of the Christian church, and making it a mortal sin if one does not keep it. 11, 459. The papists speak: What the pope and the church command and teach is the Holy Spirit, therefore one should believe and keep it; this is a public impudent lie. 11, 438. Because the papists banish and persecute us for the sake of the preaching and knowledge of Christ, we already have the verdict from Christ that they are not the church. 11, 1017. The papists are the devil's mob, who condemn and murder people under the name of the church, because they preach and confess God's word 2c. 11, 1440 f. The papists blasphemously teach that one must not only keep what the Scriptures teach, but also hear what the Scriptures teach.
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teach and order the church about it. 11, 1570 The papists have obscured the one shepherd Christ under the name of the church and faith, and instead have filled the church with their own deeds. 11, 806. When one preaches about Christ and the Gospel, the papists cry out against it: one must obey the church, listen to the fathers, keep the canons and the order of the concilia 2c. 11, 806. The papists adorn themselves with the beautiful names of Scripture, Gospel, Christian Church 2c., but they have sullied the pure doctrine with their devilish addition of their caps, plates, indulgences, purgatory, sacrificial fairs 2c. 7, 423. The papists are among the number of Christians, have the name, appearance and vocation of the church and Christians, but that is not why they are Christians. 8, 99. The papists put a jack of all trades above God's word and say: the church is above the gospel. 8, 462. The papists are two-faced, take the word: Holy Spirit, church, and put it to their use, and in addition they do not teach a word that Christ taught, yes, the contradiction. 8, 462. The papists say: what the church says should be followed without any contradiction. Thus they have made baptism, gospel 2c. all powerless and void. 8, 461. The papists conclude with all nonsense that the church is more than the Holy Spirit and Christ Himself with His gospel; it should remain with what the church ordains. 8, 460 f. The papists impudently claim that the church has the power to change the gospel as it pleases. 6, 80. The papists still cry out that the church (of the pope) is above the Scriptures. 6, 918. The papists are no more helped by the name of the church and the trust in the promises that the church has, than the Jews are helped by the name of the people of God. 2c. 6, 836. The papists think that God has died, can neither see nor hear, and is also not present; therefore, they surely continue and rage against the church. 1, 700. We do not exclude the papists or the sectarians from the church, but they exclude themselves. 6, 590. Because the papists are in office and have the administration of the sacraments, that is why they want to be the church. 6, 357. The papists say: We are followers of Christ and the apostles, therefore we cannot err; we are the church, therefore we cannot be abandoned by God. 6, 564. It is true that the Church cannot err and will remain, but the papists deceive themselves by saying that they are the Church. 6, 40. The papists extol the name of the church and pretend that they want to preserve the true religion of the dear fathers, but ask for nothing, because that
they supply the belly. 2, 674. If one punishes the papists with God's word, they want to be unpunished, and say that they are the church and cannot err. 1, 473. The papists compare the ark of the church, in which the pope is with his cardinals, bishops and prelates, while the laity swim in the sea 2c. 1, 612. Although the papists rob us of the name of the church, as they think, we still retain the word, and through it all the ornament and adornment of the church. 1, 555. The papists defy us full of mouth with the name of the church, and put themselves off to all kinds of happiness and welfare. 1, 551. The papists say that the little ship of Peter may suffer a little trouble through impetuosity, but it cannot be subdued and sunk by the waves. 1, 510. It is a frightening frenzy of the papists that they teach that the church and the authorities must be heard over and against the holy Scriptures and the word of God. 7, 108. The papists think that one must accept everything that is in the church, even that which is spoken and done by the fathers, as if it were Christian. 7, 1842. The papists shed much innocent blood of pious Christians, yet they want to be Christians, defend Christ's Church against the Turks, but especially against the Lutheran heretics. 7, 1624. The papists are the true apostates of the church, who persecute the truth and tear apart the unity of the spirit under the name and title of the church. 12, 899. The papists despise the right teachers because they dream that they are the church and base themselves on the promises that are given to the church. 14, 980. The papists do not repent, nor do they think to amend or reform, but they want to defend all their abominations with the blind, mere word "church. 17, 1362. The papists say: they believe what the church believes, and as it is said of the Poles, that they should say: I believe what my king believes. 17, 2013. The Papists and Turks boast that they are God's people because of their violence, righteousness and outward worship, which is all of the flesh. 2, 40. The papists make the confession for us that our doctrine is God's word, but still they say that one does not have to hear God, but the church. 22, 871. The papists read out of the best gifts and virtues of our churches only that which they can slander; this they magnify and shower with it all the virtues of the Word. 4, 1997. The papists do not even keep the appearance of the church, because they live in the impurity of their pleasures, and because of their cruelty against the true church. 4, 2028. The
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Papists say: Peter's little ship sways, but it does not sink. Likewise: The church is founded on a rock which the gates of hell cannot overpower. 4, 1442. The papists cry out: The Church, the Church has approved; this testimony is sufficient. Shall one give an account to anyone? 4, 1443. The papists condemn without the matter having been heard and recognized. It is enough for them to say: You have spoken such things that are contrary to the Church. 4, 1444-. The net with which the papists catch is this, that they say: He has spoken against the pope, against the church. 4, 1444. How the papists behave, who want to be called obedient, pious, Christian lords of the holy church and friends of the gospel. 6, 975. When the papists look at us, and see the aversions with which Satan disfigures our churches, they deny that we are one church. 5, 747. The papists accuse our teaching of being against Christ Himself and against the Church. 5, 427. The papists' proof of the inerrancy of their church. 5, 427. The papists do not want to be considered to have erred or to have taught ungodly things, and for this reason do not want to give up the name of the church. 5, 541. The papists freely confess that we have God's word for us, but nevertheless we should hear the church, for it is above the divine word. 7, 1257. The papists have the same trust in the carnal church that the Jews put in it, that they were the people of God. 5, 429.
False doctrines of the papists. The doctrines of the papists, such as fasting, prayer, prayer, mass, vigil, consecration, monasticism, nunnery, priestcraft, are all doctrines of the devil. 10, 1763. The papists fight fiercely to maintain their human doctrines of meat-eating, celibacy, 2c., but they condemn us because we teach that these do not apply in Jesus Christ. 9, 763. The papists plague the poor afflicted consciences with their blasphemous, fabricated lies of indulgences, invocations of saints, pilgrimages, 2c. that they cannot deny. 12, 1292. What is nothing is the most important thing with the papists, as ropes, caps, plates, albums, choir robes 2c., so great is their blindness, so wrong is their judgment. 6, 126. The papists consider the domestic and civil works as little, but for fasting, special clothes, not eating meat, pilgrimages 2c. they promise blessedness. 1, 1161. The holiness of which the papists boast greatly is that they do not eat meat for several days, commit themselves to certain vows, and make themselves special.
The pope is not a godly man. 1, 528. When the papists are accused of impiety, they refer to the heavy burden of the vows, the fasts, the vigils, the great expenses of the magnificent churches 2c. 6, 1358. The one whom heaven and earth cannot contain, the papists want to enclose in the images, in their fasts, in their caps and masses. 6, 488. the papists have, against the honor of Christ, ascribed righteousness to a filthy cap, so that they have also; put on the dead bodies monk's cowls. 2c. 6, 542. The papists have devised strange and whimsical services, so that they have finally considered it a service if one could be buried in a monk's habit. 1, 1058. What actually belongs to the fear of God and to faith, the papists attribute to a godless monk's habit, an evil fast. 6, 389. The papists sing in church: If the little child were not born to us, we would all be lost, yet they call upon Mary, the dead saints, and run pilgrimages 2c. 13, 13. 13, 68. Among the papists there are almost as many ways, sects and parties as there are heads and brains, so that their master is vain conceit and each one makes his own way to heaven. 12, 1461. The papists turn Paul's saying around and say: All baptized are not one in Christ; it is not only Jew and Greek, but also Carthusian, Barefoot 2c. are right ways to salvation. 12, 273. The papists make a written, dead law out of the work of the Holy Spirit, which should be a spiritual and living law. 12, 621. The Papists pervert the saying: "Love covers the multitude of sins" by understanding our own sin, while it is other people's sin and transgression. 12, 606. Through the Gospel the Church wants to become lean, so the papists begin to cry out: "He deceives the people, he rejects the brethren. He is seducing the people, he is rejecting brotherhoods, pilgrimages 2c. 12, 1124. The false teachers, the papists, preach their damned decrees and human laws under the name of Christ, by which they even destroy the evangelical doctrine. 12, 1123. With the papists, all heresies that ever existed have now flowed together and drowned the world with a sin river of pure leprosy under the regiment of the end Christ. 12, 1461. The papists forbid that Christ wants to be free, make sin, since he makes none, condemn and burn whoever preaches against it. 9, 1369. The papists kill the flesh externally with fasting, while this should be done with prayer and faith. 6, 373. Since the papists should catch people with the word, they have other nets, that is, monasticism, their own works,
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Indulgences, observance of mass, fasting 2c. 13, 1031. The papists bite their own tongues, because they say that Christ is the savior and light of all the world, and yet they teach beside it: Monasticism and good works also help to salvation. 13, 2664. The papists do not place the forgiveness of sins on the word and faith, but on repentance, confession and satisfaction. 13, 2437. The papists say: Should I not believe? But I see that St. Bastian, St. Anne, St. Benno 2c. helped this and that sick person who vowed himself there. 13, 2567. When the papists hear that their orders, prayers, fasts and masses are not valid before God, they would burst with malice. 13, 1094. We challenge the papists' observance of masses, ordinances, prayers, fasts, 2c. that it is unjust because God did not command it, but they did it of their own choice. 13, 1094. The doctrine of the papists is not contested by the devil, because it does him no harm and is a truthful lie. 13, 921. The papists have counter-intuitively drawn God's word out of their illusionary work, and yet with it, as with God's word, they have deceived the world and confirmed their thing. 14, 1904. The saying of Zech. 8, 19, where God says that such fasts shall be over, the papists apply it to the four soft fasts or quatember. 14, 1903. The pope's disciples, the papists, say themselves: the pope is a strange thing; he is not God, nor is he man 2c. (perhaps the devil himself). 15, 1627. The papists throw away the highest service of God, namely the obedience to the word, and meanwhile think that they are holy by their statutes of men. 14, 1105. With the papists it is an article of faith: What a pope sets or does, the holy Christian church and God himself has set and done. 16, 2054. The papists see so sharply beyond measure that they also find feasts, fasts, plates and caps in the Gospel. 16, 1693. The worst thing is that the papists have committed their unspeakable abominations, rages and ravings under God's name. 16, 1660. At the Veronica, the papists pretend that our Lord's face is pressed into a little sweat cloth, and is nothing but a little black board, with a fine linen cloth hanging in front of it. 17, 1079. On St. Peter's and St. Paul's Day, the papists set up two heads and pretend that they are the apostles' heads, but they are two wooden carved and painted heads. 17, 1079. The papists have as many fundamental articles of faith as they have sayings of the fathers, decrees of the conciliar, ordinances of the popes, opinions of the magistri nostri. 18, 1076. The papists put Augustine's saying: I believed the evan
I would not gelio if I did not believe the Church, against all who doubt the letters or actions of the popes. 18, 865. The papists are obedient to the laws of the pope only with the outward work, but the will is thwarted, as we see in the vigils, masses of the soul, times of the day 2c. 18, 1554. The papists consider beating to death, adultery and cheating a far lesser sin than eating eggs, butter, milk or meat on a feast day. 18, 1550. The words, "Whose soever sins ye remit, they are remitted unto them," have been used by the papists for their tyranny. 19, 80. The papists become completely pure from a fabricated repentance and no longer need the testament of the forgiveness of sins, and thus go pure. 19, 1122. The papists' indulgences, bulls, mass, purgatory, pilgrimage, salvation service, monasteries and such works of their own show how much they have taught against the faith. 19, 1413. The papists set up their free will in the place of Christ, in the place of God an idol of their own heart. 19, 1163. The papists do not respect the spirit and think that it is enough for salvation to be obedient to the pope and the Roman bulls and church. 19, 1147. The things with which the papists keep house are: Prebends, fasts, church goods, matrimonial matters and the like; the mystery of the cross no one consecrates and teaches. 12, 1089. The papists abandon the word, do not look at what the church minister or a Christian says by command of the Lord Christ, but only at their repentance and penance. 13, 922. The papists have made five different places for the souls after death: hell, the place for the unbaptized children, purgatory, the bosom of the fathers and the open heaven. 1, 1761. The leaven of the papists is more abominable than that of the Pharisees and Sadducees; monstrosities that are not human but truly diabolical. 7, 279. The papists have taught that if a common Christian did as much as he could, he would hardly give an apple to our Lord God, but a priest or monk would give him the whole tree. 7, 2442. The papists have their doctrine of the sacrifice of the Mass, monasticism, holy intercession against the Gospel, and want to preserve and defend it by force. 8, 401. The papists cannot see higher, salt nor shine, than how one should eat meat or fish, dress one way or another, and dress. 7, 415. The papists have invented their own laws, their own ceremonies, their own services, their own promises, and judge those who do not want to keep them as heretics. 2c. 7, 265. The papists want to rule not only secularly, but also spiritually, and the pope wants them to rule.
1384Papists . 1385
We are to believe what he commands. 7, 859. The papists defend their obvious doctrinal errors and then want to appease the wrath of God with external ceremonies and supplications. 2, 911. The papists make the fact that Melchizedek brought forth bread and wine a figure and meaning of the sacrifice of the mass. 1, 900. The papists boast of their hypocritical confession that it merits forgiveness of sins. 6, 1362. In perils the papists make much of the masses, invoke the saints, make supplications, enjoin fasting to appease the wrath of God. 6, 1524. In public distresses, the papists make supplications, or masses and other ungodly services, by which God is provoked to anger, but not reconciled. 6, 18. In the schools of the papists, instead of Christ and Paul, we learned Averrhoes and Aristotle, whom Thomas and Scotus followed. 6, 417. The papists send men to the monasteries, say mass, say masses and vigils, institute services, go on pilgrimages, buy indulgences, etc., but this does not mean that they point to Christ. 13, 38. The papists say that one should understand the Scriptures as interpreted by the pope, Augustine, Jerome, Gregory, Ambrose and the holy fathers; this is Scripture pushed under the bench. 11, 2333. The life of the papists is recently nothing else than the idolatry of Baal and Moloch among the Jews, who tortured, killed and burned their children in honor of the devil. 12, 213. The papists prefer the human statutes to the law of Moses, put caps, plates and ropes over the obedience of parents 2c. 7, 1709. The papists interpret the sayings on their deeds and human feet, as, obedience means to be obedient to the abbot, prior or guardian. 11, 2086. The papists do even more foolish and foolish than the pagans; they make themselves a god who deals with caps and plates, with hänfenen ropes, with eating meat and eating fish. 11, 2178 f. The fruits of the papists are public, shameful, unchristian abominations and idolatry with their masses, dead saints' invocations, indulgences, purgatorial lies and deception, 11, 1439 f. The papists call us evil fruits, that we do not want to be obedient to the pope, and keep all his devil's tank of his decrees and monastic doctrine. 11, 1441. The papists pretend that the nuns, monks and priests can help other people with their howling, which they do at night in their monasteries. 11, 1518. The papists teach that it is not necessary to suffer injustice even from the emperor, but that one should resist the evil with all honor and strike again. 11, 1825. About five
For a hundred years the papists in the pulpit pretended to recite the text of the Gospel and then sucked the doctrine of men out of it 2c. 11, 1876. The papists teach like this: One shall become blessed by fasting, praying 2c., and say: Whoever becomes a monk or nun, or prays St. Bridget's Prayer every day, shall become blessed. 11, 1086. In place of the Christian being, the papists have erected their own being: Wearing plates, caps, not eating meat, eggs, butter, milk 2c. 11, 382. The papists do not deny "grace", but besides that they teach to use various means of atonement for sin: Orders, sects and estates to pay God for His grace. 11, 382 f. The papists hold well to the word "love" but divorce from it its nature, since they teach that proper love begins with oneself and loves oneself the most. 11, 383. The papists profess the little word "hope," but teach that hope is not based on divine authority, but on one's own merits. 11, 383. The papists confess God and His name, but everything that God wills, does, sets and makes, they tear apart, destroy and condemn as supreme heresy. 11, 383 f. The papists have taught and still hold that the sacraments have such power that even if you have no faith, you still receive the grace and forgiveness of sins. 11, 488. The papists take a creature and speak God's word over it, as over their holy water. Salt, fire, Chresem, candles, herbs, patties, altars and churches 2c. 10, 2066. The doctors of the papists write impudently: whoever goes into a monastery and accepts the order, that is just as much as if he came out of baptism. 10, 2097 f. It is an impudent forehead of the papists, when they set themselves up and say: The laity must believe us, and not themselves; that is, the Holy Spirit is not as much as we are. 10, 1588. The papists' whole law and right is full, full of vain high, proud, pompous words, since there is nothing behind them. 9, 1752. That is the way of the papists, that they judge everything according to the person. In all of Pabst's laws, you will not find even once that a bishop should humble himself under a parish priest. 2c. 9, 1752. The papists change the form of the sacrament so that the difference between the clergy and the laity becomes greater. 9, 1556. The papists boast of their many righteousnesses, orders 2c., and want to be without sin, which the school teachers teach as something possible, and yet they despair. 9, 1409. When the papists hear: Pledging chastity, poverty, and obedience does not appease God's wrath, but believing in Christ, they are angry.
1386Papists . 1387
and they are offended by such preaching. 9, 1182. It is a lie that the papists say that the office of bishop is a dignity or rule, and that he is a bishop who wears a pointed hat on his head. 9, 1276. The papists cannot prove their deed with scriptures, that he is damned who does not fast on this or that day 2c. 9, 1140. The papists have said that baptism makes so pure and clean that no evil remains in man: Now I will have good rest. 9, 1032 f. 1195. The papists call gross, abominable sins, such as murder, fornication, adultery, weakness. 4, 1575. The papists believed in the intercession of the saints, the monks' prayers, yes, also in their merits, fasting, vigils and keeping mass. 4, 1612. The papists produce the impurity of the heart by nothing more than by the superstitious things by which they think to reach the Lord. 4, 1646. Of the special devotions of the papists, as rosaries, coronas, seventh times, prayers to the bride 2c. 4, 1646 f. God has placed his service in faith and love, but the papists place it in their ceremonies, customs and works, which they themselves have invented. 4, 1318. The papists have even taken it upon themselves to teach that it would be annoying if the people were to be presented with Christ's pure, godly teachings. 4, 578. The papists senselessly insist that the Turks and heretics must be attacked not with the word of God, but with war and church punishments. 4, 622 f. The papists fall into sectarianism, wrath, slander and innumerable atrocious sins, all of which they cover with the name of godliness. 4, 228. The papists with their monks and religious keep their rules, commandments and statutes, invented by men. 3, 1704. The papists proved from Ps. 110, 1. 22, 1942 that parents were no longer allowed to address their son as "you" after he had become a priest. The papists drew on the text 5 Mos. 17, 8. ff. with whimsical effort, that one should bring questions of faith to the pope. 3, 1512. The papists have made of St. Anthony, Sebastian, Valentine and Rochius a kind of Baal Peor to feed their belly. 3, 1414. Papists and enthusiasts divide and separate the person of Christ. 3, 750. The papists have fabricated that Melchizedek offered bread and wine. 3, 251. The papists' sacrifice of the Mass is the most horrible blasphemy and denial of Christ. 3, 254. The papists have made many names for God, as Augustine, Benedictus, Franciscus 2c. 3, 212. The papists judge God and divine things wrongly.
They think that their idolatry is the right and highest service of God, while faith is idolatry. 9, 707. The papists have the opinion that Christ sits idle somewhere until the day of judgment, therefore they take refuge in the intercessions of the saints, the Blessed Virgin 2c. 5, 384. The papists cannot cry more than heretic, heretic; but if they should prove such, they seize the hare-panier. 5, 328 The papists are so far beaten that they can no longer do anything but rage, and are found to understand nothing at all in Christian matters. 5, 333 The papists know nothing in the Scriptures, nor do they understand their own thing. 5, 334. None of the papists wants to the Scriptures, neither Prierias, nor Eck 2c., but they bring forth human doctrines and their dreams. 5, 334. How to answer the papists when they urge with the fathers. 5, 335 f. How inconsistently the papists interpret the saying: "Remember, O Lord, David". 4, 2085. Fable of the papists about the benefit of hearing the Mass. 4, 1943. The papists taught that a sinner, if he did not have some holy man to confess to, could not rise again to a life of godliness. 5, 1447. The papists pretend that anyone who is not obedient to the See of Rome and its bishops, and who does not keep everything that they have decreed, is not a Christian. 5, 1002. The papists claim that because people no longer want to obey the supposed spiritual authorities, they should believe and keep according to the secular authorities. 5, 1046. The papists make their own priesthood without, even against God's and Christ's order and command, and in this they are nothing better than the pagans and Turks. 5, 1017. The papists in their priestly masses ask God to be merciful to them, not for the sake of Christ's sacrifice, but for the sake of their work, that they sacrifice Christ anew. 5, 1032. Instead of the priesthood of Christ, the papists have raised up their own priesthood of sacrifice, even contrary to it. 5, 1032. The papists impudently say that Christ has transferred his priesthood to St. Peter, and St. Peter from the chair of Rome, so that it now stands alone with the pope. 5, 1034 f. The papists boast that they are the heirs of the apostles, but they do not preach the same word and sermon, therefore their boast is not valid. 5, 972. The papists blame the gospel for causing trouble and misfortune, which they themselves do. 5, 976. The Jews, Turks and papists believe that God either does not know everything, or cannot do everything, or that he is the only one who knows everything.
1388Papists . . 1389
do not want. 5, 950. The papists know that their lies are lies against God's word, and their murder is murder, not for God's service; they are three times worse than Cain. 5, 845. The papists do not let their equal be found in lies and murder, and it belongs only to the kingdom of the end Christ, which should be an unspeakable abomination. 5, 846. the papists tie the worship to chapels, monasteries, churches, altar, bells, clothes, vessel, plates, eating, drinking, sleeping 2c. 5, 691. The work of going into a monastery, the papists have called a second baptism to the greatest dishonor of Christ. 5, 584 f. The papists say: Whoever has vowed to God to enter a spiritual state, whoever lives without marriage 2c., is blessed 2c., thus turning the spiritual promise into a carnal one. 5, 429. The papists seek forgiveness of sins through their ungodly masses, pilgrimages, invocation of the saints. Such sinners should be kept far from mercy. 5, 490. The papists advised people in trouble of conscience to put on caps, to follow monastic rules and similar foolish things. 5, 475. The papists taught a theology based on reason without the word of God. 5, 475.
The papists consider Christ to be a lawgiver, a judge and a ruler. Because the papists do not hold the doctrine of justification, they make Christ into Moses and Moses into Christ. 9, 195. The papists indeed held in their hearts that Christ was a lawgiver, tyrant and judge, who was even more terrible than Moses. 9, 484 f. The papists have pictured Christ in the most terrible way as a tyrant who stood behind us with a club and wanted to beat us over the head. 10, 1111 f. The papists say that we must do enough for our sin; therefore it is necessary to make Christ the judge, whom we must atone with good works. 7, 2255. The papists have invented the worship of the saints, pilgrimage, purgatory, masses, monasteries, etc., so that we would want to atone for Christ Himself, as if He were not our intercessor. 10, 1001. The papists make of Christ a stern, angry judge, and have painted him sitting in judgment on a rainbow 2c. 8, 614. The papists made Christ into a judge and cane-master, and directed us to Mary and other saints as if they were our mediators and intercessors. 12, 1292. The papists drove the poor, stupid, challenged hearts to fear and tremble before Christ more than before the devil himself. 12, 903. The papists teach: if a man falls into sin, then be
Baptism is no longer useful to him; if he wants to have forgiveness of sin, he must confess, repent, and do enough with works. 13, 921. The papists, because they are afraid of Christ as a judge, have made other saviors, Mary and the other saints. 6, 627. The papists have painted Christ as having a sword in his mouth. 5, 357 f. In all the monasteries, convents and churches of the papists, they accuse Christ of having a devilish voice and a tongue full of satanic poison. 5, 360. The papists want to reconcile Christum with the mass, as an angry tyrant, not seeking to receive grace and mercy from him in vain. 5, 1084.
The papists teach that original sin did no harm to nature; man is able to merit God's grace by natural powers. The papists say that original sin has done no harm to nature that is condemnable, but has only made it weak to do good and inclined to evil. 11, 383. The papists "preach and write" that Christ alone died for original sin and has done enough, but we must atone for our own committed sin. 8, 613. The papists have taught that it is true that in baptism original sin is forgiven through the merit of Christ, but that we must atone for our sins after baptism 2c. 12, 1292. The papists say that what remains after baptism is not sin, but invent a new name for it: it is more a defect or infirmity than sin. 15, 1495. The most noble reason for the faith of the papists is: A man can fulfill God's commandments by natural powers, if he does what is in him. 19, 1159 f. The papists blaspheme: Man can love God above all things and fulfill the commandments of God by natural powers without the grace of God. 19, 1470. The papists say that to the man who does as much as is in him, grace is infallibly given, which makes pleasant 2c. 19, 1471. The papists do not deny the word "original sin," but take away its force; say: nature is still good, its works are not sin, may prepare itself for grace. 11, 383. Scotus, the most distinguished teacher of the papists, writes: that a man by his natural powers can do God and His law enough without the grace of the Holy Spirit. 22, 902. The papists do not recognize and believe that they are by nature nothing but sinners, but presume to find so much in their powers that they obtain God's grace. 8, 637. What
1390 Papists. 1391
The spiritual Donatists, Manichaeans and Papists are annoyed by the sin that is still left, but God is not annoyed by it. 5, 747. The papists have taught that original sin was taken away in baptism, and that there is nothing left of it but a natural weakness in man. 2, 1464. Because the papists do not believe in Christ, they teach that the ancients lost baptism long ago, and that now everyone must atone for his sin and be saved by good works. 8, 613. The papists teach that original sin is taken away in baptism, and that only a little tinder and weakness of the flesh or inclination to sin remains. 2, 1524. The papists have written against us that whoever sins and falls after baptism must begin his own purification. 7, 2032. The papists publicly teach that man may earn God's grace by natural powers and works. 11, 381. The papists are so impudent that they boast that they have much higher works and status than baptism, and can do much more than God has commanded. 8, 409. The papists call the will to do good a natural power. 5, 538. The papists, when they speak of original sin, understand nothing else by it than the evil lust of the flesh. 5, 752.
The papists claim that the Scriptures do not contain everything that is necessary for salvation. The papists impudently claim that not everything that is necessary for salvation is contained in the holy Scriptures. 6, 1592. The papists draw the words, "I have yet many things to say unto you," 2c. to their commandments of men, that all that they have said must be taken for articles of faith. 8, 666. The papists went so far that the sayings of the Gospels were taken for legal doctrine, and also had advice about it, as the monks' poverty, chastity and obedience. 7, 1311. A Turk is better than the papists, who introduced the abominable error of the evangelical counsels. 6, 204. The papists cannot excuse with any color the ungodly error that they have made twelve evangelical counsels against the revealed word of God. 6, 200. The papists have introduced the abominable and ungodly error of the twelve evangelical counsels into the church, and yet do not want to confess their error. 6, 204. The papists have considered the gospel to be the commandments of Moses, which are in fact quite equal to those in the Talmud. 6, 200. The papists want to base all of their changes and innovations on this
Defend saying: "The spirit of truth will guide you into all truth." 13, 597 f. Of the many novelties of the papists, who cry out that no novelty should be allowed. 16, 960 ff. The old, which is written in the Canonibus and Fathers, could be put into a nutshell, while the news of the papists, on the other hand, has filled the world. 16, 960. The devil chattered through the mouths of the papists that Christ had not decreed everything as it should be, but had left it in part to the church to order it. 18, 1554. The papists say that not everything was said and ordered by Christ and the apostles, but that a great deal was left to the church to say and order. 19, 1644.
The papists teach that one should doubt whether one is in grace with God. The papists teach that one should doubt and say that man cannot know for certain whether he is in grace and has the Holy Spirit. 8, 410. The papists call me to do good works, and yet, when I have done them all, I am not to know nor believe that I have a gracious God. 8, 511. Although the papists have long taught about the merit of works, they still say that a man may be pious, but he does not know whether he will obtain favor or disfavor with God. 8, 511. The papists teach and hold that if a man has done everything, he must still doubt, and cannot know whether he pleases God and is in favor or not. 8, 638. The papists have taught that we should always go back and forth in doubt, waver, be uncertain and doubt our salvation. 2, 1355. Where there is no promise, there can be no faith; therefore, the papists, who place their hope in the invocation of the saints, must doubt as often as they pray. 6, 1516. When the papists had taught long and much, invented and done themselves, by which they thought to be saved, their heart was still in doubt: Who knows whether it pleases God or not? 12, 839. The papists interpret it as blasphemy if someone says that he is holy. 6, 1628.
The papists condemn marriage as an unholy estate. The papists condemn an honorable marriage as an unholy estate. As punishment, they have stained bodies and consciences. 6, 1336. The papists not only consider conjugal life to be impure, but also pretend that it prevents holy works and practices. 1, 1162. The papists call the life of the spouses a worldly life, while it is in fact dealing with the highest practices of a spiritual life. 1, 1393. The Papists
1392Papists . 1393
have rejected the household as a worldly, carnal life, but have called their orders spiritual, holy, seraphic, heavenly. 2c. 7, 243. The papists live in the greatest debauchery and highest licentiousness; they take even the wives to themselves without any shame. 6, 753. Because the papists have vowed chastity, not as a work of God, but as their own work, therefore they live today more lewdly than all whore-hosts. 2, 539. The papists expel the entire marriage state from the priesthood, against God, reason, nature and law, out of pure sacrilege, without any cause. 8, 1047. The papists consider adultery and fornication to be mere jokes and make a mockery of them. 2, 187. For this very reason that the papists despise the marriage state, they are punished with various abominable and blasphemous sins that go against all reason and nature. 13, 1301. The papists', monks', altar boys' and nuns' holy, that is, cursed chastity is that they feed on the work of other hands. 4, 1991. The papists forbid to avoid food and marriage by their own authority, and do not teach that God has commanded it. 19, 1541. The papists condemn neither food nor marriage, but forbid both, under the pretense of a more excellent spiritual life. 19, 1541.
The papists, since the gospel has come to light again, have tried their utmost to destroy it. The papists have been trying hard to suppress and eradicate it ever since the gospel had its louse and revealed their lies and abominations 2c. 9, 1816. 9, 1816. The papists murder the Christians only for the confession of Christ and God's word, so grimly that they do not let them live, even if they wanted to recant. 11, 1006 f. Those whom the papists consider heretics, of whom they have burned and expelled many, such as John Hus and his like, are the only true Christians. 11, 1609. The papists must say that we obtain forgiveness of sins by grace through faith, and yet they persecute us most horribly for the sake of this doctrine. 8, 593. The papists can be recognized as liars and murderers by their own actions, that they go against the right doctrine of the Gospel and persecute those who teach and believe right. 8, 633. The papists confess that our doctrine is true and does not conflict with the Holy Scriptures; yet they argue against us, against their consciences. 6, 126. The papists have also been in power in Spain, France, England, the Netherlands, and the United Kingdom.
The whole world knows how many times we have been burned by the papists and condemned by the judgments of the papists. 1, 311. The whole world knows how often we have been burned, cursed and condemned with various judgments by the papists. 1, 311. The example of a Cainian wrath can be seen in a papist who wants to be specially praised either for his doctrine and faith or for his piety. 1, 319 f. The papists boast of being good Christians, teach and confess the gospel, and yet blaspheme and defile it as heresy, persecuting the right Christians 2c. 7, 1623. The papists know for the most part that our doctrine is divine truth, yet they do not consider its persecution a sin; it must still be called right and Christianly done. 7, 1623. The papists feel and understand that they are defending an evil, godless cause, and yet they do not stop persecuting and killing our people. 2, 1966. The papists lie in wait for us in a hostile manner, if they could smell something that would be shameful from us and if they would like to blaspheme or reprove our words or works. 2, 1029. Christ said before that the papists would be angry with us for accepting the light of the Gospel, and would be furious with us 2c. 6, 128. The papists are not less angry than the Jews at the light of the gospel; they are enraged by it and become embittered. 6, 126. The papists will not stop persecuting and oppressing us until they perish. 6, 607. All the rushing and all the efforts of the papists to suppress us are a dream before God, with which they accomplish nothing. 6, 366. The papists persecute us with great hatred and rage because we do not believe that the pope is the head of the church, do not put on our heads, do not carry ropes 2c. 6, 126. We are condemned by the papists, called heretics and rebels, because we deny that the saints are to be invoked, do not believe in purgatory, do not regard the plates as anything 2c. 6, 127. 6, 127. The papists want us to worship the works of darkness, and since we do not do so, they seek to destroy us all together. 6, 128. The papists now and then expel pious, godly teachers and pastors and drive them into misery, leaving the poor people ignorant of religion. 1, 1396. The papists cannot say that they are hostile to us because of vice and immorality, but this is the hostility altogether, that we do not believe as they wish. 8, 579. If the papists at times see something of human frailty in us, they fall with heaps to, as the hüng-
1394Papists . 1395
The papists consider it a much lesser sin to persecute and strangle Christians for the sake of the Gospel than to eat meat or eggs on Fridays during the week of martyrdom. 1, 632. The papists consider it a much lesser sin to persecute and strangle Christians for the sake of the Gospel than to eat meat or eggs on Friday during the week of martyrdom. 13, 414. The pope persecutes and drives kings and princes without ceasing; let them have at it with the sword, and exterminate our churches. 13, 1011. Those who freely attack the godless nature of the papists have to endure persecutions and tortures of every kind. 14, 1132. If the papists could impose on us that the devil fell from heaven, even that we crucified and killed Christ, they would not let it go. That is why we need the Pentecostal sermon. 13, 2058. The papists say: It is well true what Luther writes, but because we did not teach it this way, but a fainthearted monk, the emperor should put a sword to it. 16, 1708. The papists always continue to shed our blood and drink our wine for no other reason than because we cannot respect their human statutes as God's words. 18, 2008. When the papists can no longer answer, nor show the reason for their faith, they defend themselves with fire, and can no longer say anything except: You are a heretic 2c. 19, 1335. Since the papists do not want to help their creeping into the corner, they are directing some loose companions to attack us with blasphemies in order to cover their disgrace before the common man. 5, 310. The papists take pleasure in shedding innocent blood, because the bloodhounds, the Doegites, see that it is well done by their masters. 5, 840. The papists impudently write that no Turk or dodderer is as evil as we are, that emperors and princes cannot earn a higher reward from God than by eradicating this heresy. 8, 623. How the papists have raged on and on against the godly teachers and the confessors of the holy word in order to prevent the louse of the Gospel. 6, 1614 f. The papists also seek to suppress the true doctrine by force of arms; they are now beginning to seriously defend the ungodly services of the masses. 6, 1241. The papists now also have it in mind against us to exterminate us, but God says: "Dear angry lords, let me also keep a little house where I stay. 8, 445. If we do not approve and worship the shameful nature and life of the papists, we shall die as heretics and rebels without any mercy. 8, 626. The papists are bloodhounds, and yet they want to do God a service by killing people and shedding blood. 13, 1645. Paul had better cause to be hostile to the Christians.
The papists, who persecute the gospel on account of their money, wealth, status and dignity, were more zealous for the law. 13, 1094. The papists themselves teach and confess that Christ sacrificed himself for us, yet they persecute and shed the blood of those who preach and believe such things. 13, 1812. We have always sought peace, whereas the papists have nothing but war, murder and destruction, for a certain testimony that we are God's children. 2c. 16, 928. The papists can defend their faith in no other way than by killing, burning, chasing, and persecuting. They still want to be called Christians. 16, 343. No one can be a papist, he must be a murderer, robber, persecutor, because he must agree to do right to the one whom the pope and his mob burn, chase away 2c. 16, 343. The papists now find themselves in the Scriptures and our doctrine, want to be like us, and yet tear us apart. 16, 2214. Whoever does not believe the lies of the papists must be a heretic and burn. 18, 887. To remove you from the house of the papists, this cause alone should be sufficient for you, that they shed innocent blood 2c. 19, 1394 f. The papists kill the soul with manifest disobedience to God, and strangle the body with fire and horrible death. 19, 1394. 1530 the papists were angry, had nothing else in mind, because in one month everything should swim in blood; nevertheless it did not go as they wanted. 12, 1490 f. In Paris, the papists tortured with fire and finally burned a citizen who was said to have said that it was too much to give the Mother of God the honor that was due only to her Son. 22, 932. The papists go about daily with the thoughts of how they may kill and burn us. 4, 1389. Although the papists must confess that our doctrine is the right, true word of God, they dispute it and destroy it; so great is their wickedness. 22, 931. The papists dismissed ours at Augsburg with this last answer: they would not only gather their power and goods, but also their blood, to suppress us. 4, 1867 f. It is not human malice in our tyrants and papists, who so grimly persecute the gospel without any cause, but the devil reigns in them bodily. 9, 841.
The papists seek money and wealth; they believe nothing; their god is Mammon. The god of the papists is Mammon. 4, 1503. With the papists, everything is about money; furthermore, they command us to keep their canons and decrees.
1396Papists . -1397
But they themselves do not keep them. 1, 1621. The papists have made God into a merchant, who will not give the kingdom of heaven for free, out of grace, but for money and human merit. 2, 107. The papists exquisite their words in order to make people pay, as: If you give our Lady so many hundred florins, you deserve much indulgence 2c. 9, 1370. The papists extorted gold and everything that was precious from their own people and decorated their idols with it. 6, 1609. The papists would not be so insistent on the fairs if the profit from them were not so great. 6, 1211. The papists, having fallen from godliness, have gradually fallen into hypocrisy, avarice and indulgence, so that neither their doctrine nor their life is to be praised. 6, 753. How the idolaters, the papists, use their goods, can be seen in the foundations of the canons, in the courts of the bishops and cardinals. 6, 1201. It has pleased the papists much more to have great incomes and the kingdoms of the world than to be hated by everyone for the sake of the gospel. 1, 478. The papists hold on to their godless worship so stubbornly because they see that it is connected with wealth and dignities. 6, 1122. The papists do not want a sermon that speaks of suffering and spiritual comfort, but want peace, honor and violence on earth. 8, 669. The papists sell their masses and have filled all the churches with such hucksterism, and say that such work is pleasing to God. 12, 1432. The papists hold that if they followed our doctrine, they would lose their benefices, their incomes, the dignities they hold. 14, 1124. The papists have made a fair out of the mass, since they have sold such sacrifices both to the living on earth and to the dead in purgatory. 5, 1017. The papists have no need of grace and mercy, but have for themselves so much remaining holiness that they can sell it to others and sacrifice for them. 5, 1084. Since the papists left St. Peter's and St. Paul's chair, they have come to the point that they no longer believe anything, neither of the gospel and Christ, nor of their own doctrine. 7, 1131. With Luther's condemnation, the papists seek nothing but their good life. 15, 1851. Of the papists it is certain that they do not build monasteries and other ecclesiastical buildings for the sake of hearing God's word, but that mass may be said there and that they may gain riches. 4, 1824. Of the fornication of the papists. 22, 915. The greater and more prominent part of the papists are today
more and more to epicureans, therefore they use the freedom of the flesh wherever they can. 9, 609.
The papists knowingly hold on to false doctrine and godless life. The papists must confess that their thing is not founded in Scripture, and that their nature did not exist in the time of the apostles and martyrs, but was invented anew by men. 12, 1440. The papists confess that it is founded in Scripture that one should take both forms, and that Christ did not forbid marriage or food'; yet they condemn it as heresy. 13, 270. The papists have selected from Isaiah and Paul only those chapters that contain moral teachings, but very rarely those that deal with theology. 6, 160. The papists know that our doctrine is right, and yet they condemn us as heretics and punish their subjects where they know that they need our doctrine and sacrament. 13, 463. Our papists excuse themselves and say: the doctrine is indeed right, but one must nevertheless remain with the church and not cause a separation 2c. 13, 718. The papists know well that our doctrine is right, 'that Christ commanded to receive the Sacrament in its entirety, did not forbid marriage, did not command the Sacrifice of the Mass 2c., yet they condemn us as heretics for such things 2c. 13, 1816. 13, 1816. The papists and their followers knowingly and willingly do not want to recognize their sin, nor do they desire Christ's sacrifice for sins; they sin against the Holy Spirit. 13, 1817. Conscience convinces our papists that it is not wrong to take the sacrament under both forms, to become married, to freely use food 2c. 13, 1094. How would the papists cry and rave if the word "all" was used for the bread and not for the cup; no one would be able to hold them? 15, 1526. The papists are now beginning to adorn themselves, stealing from our books that they never knew nor taught before, whether they could cover their previous disgrace with it. 2c. 14, 420 After the Diet of Augsburg, Satan entered the papists and possessed them completely, so that they, hardened, can no longer hear God's word and work, nor suffer it. 14, 312. The papists know it themselves, and confess it themselves, that they are overcome, especially in the article of the sacrament, and out of devilish malice condemn God's word and order. 14, 314 f. The papists have often praised Luther's books and read them with pleasure when Luther's name is torn from them. 14, 296. The papists are so exceedingly good Lutheran and evil papist that they would not suffer it if the pope wanted to banish them,
1398Papists . 1399
Whether they deserved it according to his law. 14, 171. Because the papists do not dare to do anything against Luther with thorough scriptural truth and scriptural testimonies, they resort to evil plots. 15, 1859. Since the Diet of Worms, the papists have accepted Luther's teachings in many ways and need them 2c. 16, 949. Our devils, the papists, rage and rage against their own gospel, which they know to be right, and thus make the devil against them a pure saint. 16, 1648. The papists are not serious about teaching faith and good works, but by such sheep's clothing they adorn and cover the wolf's bellows 2c. 16, 2213. Since the papists want to adorn themselves per fidem efficacem, per charitatem and liberum arbitrium, it is certain that they deal with vain lies and Mainzian antics. 17, 686. Because the papists offer to yield and desire the same from us, they testify that God's word and man's doctrine are equally important to them. 17, 1339. The papists want to have the power to give or not to give something of the doctrine, and as they give it or not, we are to accept it; this is the palpable fool, the gross devil. 17, 1339. The papists base their thing not only on fabricated lies, but also on the perversion and defilement of the holy divine word, and yet they want to be masters of all Christians. 18, 1299. What is called faith must be called authority to the papists; what is called spiritual building must be called outwardly resplendent to them; yet they do not want to be heretics. 18, 1043. The papists do not want anyone to know the Scriptures except themselves; they do this so that no one will find out about their gross lies and deceit. 19, 835 f. The papists take St. Augustine's saying to mean that what he says about all of Christendom is to be understood by the Roman See. 19, 618. The papists boast most impudently that they do not want to look at, respect, or allow to be erred and hindered the church, nor Christ, nor God. 19, 1401. The papists have their own doubts whether they want to keep the gospel or their own mind against the gospel. 20, 73. The papists want to have power to judge, judge, set, set aside, allow, forbid what God speaks and have God for a soft wax 2c. 19, 1740. The papists are already more and better Lutheran than Luther himself, and also need the gospel more for their benefit than we ourselves 2c. 19, 1347 f. Whether the papists wrote a thousand little books, they are still the same old rotten tales that Luther refuted seven years ago.
2c. 19, 1349. Because the papists' way is to deal with vain lies, and all their game is false hypocrisy and deceit, Luther will henceforth leave them to their idol 2c. 19, 1349. Luther will henceforth write against no papists, because they are such impudent liars, who against their conscience, write such things about us, which they know to be lies. 19, 1345 f. The papists do not repent of their abominations, nor do they recant them, nor do they think to amend, but seek to compare themselves with us in several articles of faith. 19, 1961. The papists want to be unreformed by such a beggar as Luther, and yet he has reformed them quite a bit, more than they might have done with five concilia. 19, 1297. The papists, in their great sins, must not be at all without fear of the punishments that we prophesy to them, and yet they act as if they feared nothing. 1, 698. The papists smile compassionately when we threaten them with the future of the Lord Christ and the Last Judgment, and think that it has a long time yet. 1, 698. The papists build excellent and splendid hospitals, not only for the benefit and need of the poor, but also for their own honor. 1, 1138. The papists do not want to confess that they have erred in one syllable, that they have walked in darkness. 2c. 6, 127. The papists justify and defend their sins as if they were righteousness, and do not repent of their tyranny and cruelty. 6, 773. The papists feel that truth is fighting against them, and they protect themselves only with lies and violence. 19, 1297. The papists want to be right in all their abominations, to be called heads of the Christian church or obedient members of it, and to condemn as heretics those who punish them. 11, 1440. We have proved enough that the doctrine of the papists is not good, and that the life they consider holy is vain evil fruit. 11, 1441. The papists also want to have their public idolatry, lies and shameful life defended as right and delicious, therefore they are condemned as an evil tree with their fruits. 11, 1441. The papists do not want to suffer that all their things are sin and nothing; they want to lay the first stone, rage and rage against the gospel. 11, 9. 11, 9. The papists have in their doctrine the appearance of faith, hope, love, grace, sin, law, Christ 2c. and yet deny all the power of it. 11, 384. The papists cover under their self-chosen works their idolatries, ungodliness, avarice, impurity, hatred, murder and the whole kingdom of hell and the devil. 9, 637. The noble ones are the ones who have the power of the law.
1400Papists . 1401
The papists know that our doctrine is right and founded in God's Word, as they themselves confessed at Augsburg in 1530. 22, 359. The papists at Augsburg did not want to allow us three things: Free marriage, free worship, and the Lord's Supper in both forms. But now they would allow it if we wanted. 22, 892. The papists want to cover up, gloss over and deny their lies and superstitions, and do not want to be considered as if they had ever erred. 22, 902. Because the papists have a bad case, they seek to defend themselves with the most faulty arguments. 22, 901. If we could not convict the papists with their books and living witnesses, they must be right and we must be wrong for punishing them and accusing them of error. 22, 902. Paul does not say of the papists: they deny godliness, but the power of godliness, namely through their false and superstitious teaching. 22, 1786. The papists do not like it when we say that their church building is cursed, that gold and silver ornaments on them are not worship. 4, 1824. The papists are afraid of the right understanding of Scripture, shun and flee from it, and yet wilfully blaspheme the truth. 5, 311. If the papists had been worthy of the truth, they would have been converted long ago from the many writings of Luther. 5, 311. The papists now speak much more moderately than in the beginning. 4, 2041. The papists conclude and establish what they themselves want, and afterwards say that the Holy Spirit did it. 8, 462. At Augsburg, the papists themselves confessed that their thing, namely popery, was not founded in the holy Scriptures. 5, 1058. How the papists cover and adorn their abominations and show and master our splinters. 5, 1215. We cannot make the papists think otherwise, even though they profess that our doctrine is true. 5:430 The papists say that if the pope, the bishops and all of them sin equally, they are not of the devil, but of Christ and of God. 5:1235 As the Jews clung to the carnal promise and destroyed the spiritual, so do the papists today. 5, 429. The papists are brought to the point that they must confess our doctrine as true, so that they no longer sin out of ignorance, but out of hardened mind and malice. 1, 1265. The devil has possessed the papists so that they do not allow themselves to be wise, crying and raging against us without ceasing. 5, 640. God has put their defiance in the hands of the papists, so that they stand with shame; our doctrine comes out the longer the more, and they perish. 8,
22 The light of the gospel is now so clearly presented to the papists, yet they are completely suffocated in darkness, delusions and aversions. 6, 661. At the Diet of Augsburg, the papists themselves had to testify that our confession is the true Scripture and not contrary to any article of faith. 7, 425. Although the papists had to confess that our doctrine is the right truth, they would rather suffer the world full of desperate boys than us and ours. 7, 436. The papists have condemned the doctrine of the Gospel, that through Christ we have forgiveness of sins and are saved, in their Concilio. 8, 408. The papists themselves confess that our doctrine is contrary to no article of faith, nor contrary to Scripture, but contrary to their church custom and to the laws of the Popes. 16, 1629. The papists must themselves confess that our doctrine is right and the truth, and must themselves be ashamed of their former doctrine and nature, and yet they run contrary to it. 5, 976. The papists boast of their own wisdom, when in fact wisdom has been taken away from them. 6, 373. God has showered the papists with cloudbursts of wrath, which nevertheless cruelly contest the revealed truth that they acknowledge. 6, 523. Because the papists have felt that we have shot into them with writings in such a way that they cannot pass by, they blaspheme and rebuke and revile us. 8, 121. Because the papists set themselves against the public truth, they become mad about it, and write against their own decree, against the emperor's order, yes, against all human reason. 8, 928. The papists ask nothing about what God has commanded and ordered to be done, but order other things about it, of which God has commanded nothing. 1, 528 f. The papists also say the words: One must be born again, but when one says to them: Your thing is nothing, they cannot hear it. 11, 2225. The papists persecute the recognized truth without ceasing and rage against the godly as if they were nonsensical. 2, 1806.
The papists defend their ungodliness with the quantity of their followers, long habit and their prestige and power. The papists demand and desire, because they have the prestige, that we should say: Most holy and venerable Father in Christ, what do you want us to teach? 6, 124. The papists defend the impiety of the masses, the celibate state, the vows 2c. with the length of time, long habit and benefit. 6, 1289. ' The papists consider this to be their strongest evidence, that they are teaching us the amount of
1402Papists . 1403
The pontiffs now accuse us of the bishops and popes, all of whom cannot possibly be wrong. 6, 519. The papists now plague us with this one argument: Do you think that the fathers all erred? 1, 498 f. The papists boast of their age, worthiness, multitude and power; but because they trample God's word underfoot, God will reject them. 1, 553. How to answer the papists who defy their multitude, their power and their office. 6, 357 f. The best proof of the papists is: Do you think that so many popes, bishops and princes err, and that you alone know the truth? 6, 368. The papists refer to their wisdom and antiquity, and say: Do you alone want to condemn the church, which is so old? Are you alone wise? 2c. 6, 278. We know that the papists have the word of men and only the old custom of the multitude for themselves, which they also confess themselves. 10, 1760. The strongest article of faith of the papists is: "Ours are many, and we hold thus, therefore it must surely be true. 10, 1576. The papists' attempts go on day and night to subdue us by force; they console themselves that theirs are many, but ours are few. 5, 1202. The papists can suffer Christ to be the Savior of the world, but they will not let their thing be condemned, and they begin to be furious and mad. 2c. 7, 1983 The monks and the papists want to rule the world, but they seduce it and sink it into the most serious dangers and into the deepest darkness. 5, 1487. We may say against the papists: I am more learned than you, because you idols sit there in office and can teach nothing of God's word, but vain lies. 9, 1789. The papists claim the prestige of the Conciliar and the examples of the Fathers, of whom they claim to have been the founders of the holy orders and rules. 9, 599.
Various things about the papists. The papists dug up the earth on which John Hus was burned a cubit deep; nevertheless, his memory could not be hidden. 6, 3L7. The papists had abundance, the evangelical preachers suffer lack. To these one cannot feed a wife, to those many whores were fed. 6, 954 f. The papists, Turks, Jews and all the wicked are in the malice that when they only hear something, they have already arranged it all. 7, 1694 f. The papists have it to thank our teaching that they are protected and saved from sedition for so long and still, because their teaching itself strengthens all sedition. 11, 1826. The papists are indeed blasphemers and godless in themselves, and yet their office is nevertheless
We try to save the papists by the spirit and grace of God, not to destroy them, but to save their bodies and souls. 1, 1405. We seek by the Spirit and the grace of God, not to destroy the papists, but to save their bodies and souls; but they will not. 6, 771. If the papists had considered these words, that the Son of God had to be given up for me, it would have been impossible for any order or sect to arise. 9, 238. The papists do not build a comfortable place to hear the word of God, but that God and men have something amusing to look at. 18, 1491. The papists also trade their things with mockery of God, as that priest said who early spoke the alphabet and said: Dear God, from these all words are formed, choose from these the prayer that pleases you. 22, 1881 f. Among the papists, the word of God must be commanded to the caplains and terminators, and the more unlearned and coarse one is, the sooner. 18, 1505. The papists have rejected the doctrine, have not wanted to be teachers and bishops, but powerful and princes of the world; therefore God has rejected them. 1, 1102. The discordant nature of the papists is rightly called a Babel, that is, a confusion. 3, 207. Our conscience has become free from the laws of men and all the coercion that the papists have exercised with us, so that we are not guilty of doing anything that they have commanded for the loss of blessedness. 9, 1201. The papists keep the words of Simeon's song, singing and confessing with their mouths that Christ is the Savior of all nations and the light of all the Gentiles, but they deny the deed. 13, 2664. As the papists say that we are their destroyers, so we will be; not that this is our fault or our doctrine's fault, but their fault that they do not want to suffer our preaching. 13, 2059. The papists put the main part of their religion in external gestures: they walk sadly, and hang their heads like a rush. 6, 764. The papists call their priests spiritual persons; but a spiritual man is he who believes and is baptized, whether he be a layman or in the church office. 1, 1620. The papists regard the things which the Holy Spirit writes of the patriarchs as if they were childish, carnal, and contemptible things. 2, 1627 f. Although the papists reproach us most highly, they do no more than see the mote in our eye and do not see the beam in their eye. 11, 1441 f. Our heretical doctrine is in one piece better than all the papists' best doctrine, so also our life, since it stinks most sinfully, better than all their holiness. 16, 344.
1404Papists . 1405
To speak and do the commandment of God against the papists, that we may be found obedient to our Lord and to their Lord, whom they deny. 12, 506. Because the papists teach, instruct and command everything without God's word, they are rightly punished by us; rightly we consider their reputation to be nothing. 14, 1042. We have never argued with the papists about the office; we punish the abuse of the office, but they want to defend the abuse with the prestige of the office. 14, 1042. Because the papists desecrate the doctrine and defend their ungodly status, silence is not valid, we must speak against it. 7, 1464. We take from the papists the very Scripture, baptism, sacrament 2c. that they have, but we want them to preach and act rightly, and to clear away what does not rhyme with them. 7, 423. We admit that we have taken the holy scripture, baptism, sacrament and preaching ministry from the papists, but they have kept only the name, not the essence. 8, 610. The papists have the Bible as well as we do, read and know it, can speak of it, but do not understand a word of it. 13, 135. 13, 135. The prayer of the papists is a tedious work and laborious work, which is not worth a penny in the eyes of God, because they are without faith. 1, 1364. The papists do not pray in faith, since they do not recognize faith correctly, and they spoil their prayer by relying on the merits and intercessions of the saints. 5, 745. Even today the papists do not pray even one syllable in faith. 4, 1761. The papists make of prayer only a work of the tongue, and of such clamor and shouting a service of God. 1, 1365. The papists cannot call upon God, who even persecute the word and condemn the right use of the sacraments. 6, 1599. The papists shouted and cheered at the arrival of the Emperor to the Imperial Diet in Augsburg: The Savior is coming! 7, 1486. There was great desire among the papists that the emperor should come to Germany, exterminate the Lutherans, and reinstate their tyranny and violence. 7, 1486. The papists praise their savior, the emperor; but he will devour them beautifully. 21a, 1408. The papists want to be judges, and then cry out that we are stiff-necked and do not want to appear. But they should give us an impartial judge. 7, 2007. The papists scold our teaching a heresy. We accept this with gratitude, for they confess that they have read it, heard it, and seen it, and that we have not kept silent. 13, 725. That the papists call upon God and ask for help, they do not even think of; they need his help.
cannot do it, can do it well without him. 5, 1202. God has attacked the papists with the great flood of water that has gone over Rome, as well as in the Netherlands. 5, 1059. The papists, especially the bishops, mock their most faithful and pious subjects, because they know that their pride is suffered. 5, 872. The papists praised the secular authorities with their mouths, which they daily held in contempt and almost trampled underfoot. 5, 800. For many years, the papists lost many a fine counsel against the Lutherans. 5, 804. The papists alone scold the rabble for pretending to serve their masters. 5, 706 f. The papists lead us away from Christ to ourselves, who are carnal; therefore all holiness of the papacy is carnal. 5, 429. Because the papists did not understand what grace was, they were quite incapable of raising fearful consciences and comforting them against death and the judgment of God. 5, 474 f. Because the papists set themselves up as judges and shepherds, they are guilty of disputing us, and of manfully defending their faith. 5, 309. What entreaties have been made to the papists to induce them to a disputation in Wittenberg, but in vain. 5, 309. The papists are all scriptless, naked, unlearned scribes, who would be much better bath attendants than men of war. 5, 337 Instead of kissing the Son, the papists kiss their masses, their fasts, their caps, but they kiss Christ with the Judas kiss. 5, 183: Against the danger threatening from the Turks, the papists make supplications, impose fasts, increase masses and other superstitious, idolatrous services. 6, 1318. Since the worship of the ancient people could not stand after the Son was rejected and rejected, how will the self-chosen ways of the papists stand? 5, 184. The devil does not challenge the papists with an evil conscience because of the sins, but adorns their horrible shameful deeds as if they were the highest godliness. 4, 2063. The religion of the Turks, the Jews and the Papists is completely one and the same, because they base themselves in the same way on their own worthiness. 4, 2085. The papists base themselves against the evangelical doctrine on the single ground of proof that they say that nothing good has come from our doctrine. 5, 81. Turks, Jews and papists make thoughts of God without the word, or they pervert the word from the right opinion. 4, 2032. With the papists, when they recite the exceedingly beautiful words from the Psalms, there is nothing but idolatry, because they despise the word of Christ, yes, even ver-
1406papist - paradise. 1407
follow. 4, 2035. The papists are completely caught up in the reputation of the persons. Whether one is a bad boy or not, if he is powerful, he is courted. 4, 1465. The papists condemn M. Philip, Luther, Johann Hus with joy. 4, 1442. At Costnitz the papists said of John Hus that he was rejected and condemned by God. 4, 1445. The papists accuse us of attacking their dignities and causing sedition. 4, 1454. None of the papists understands the Ten Commandments, nor the faith, nor the Lord's Prayer. With their decree they go around. 4, 1442. The papists despise the word of God, but cry out against it that the tyranny of the clergy is broken. That God does this, they ask nothing. 4, 1415 f. The majority of the papists, especially in monasteries, have been very unlearned asses. 22, 904. Luther likes it about the papists that they treated the article of the Trinity with the greatest diligence, and in this article gave the devil no occasion. 22, 1934. papist. The papist bishops speak: Even if we do not read the Bible, even if we do not do what our office requires, we cannot err, because we have the power of the keys 2c. 5, 428 f. Of the fear and anxiety of papist bishops and clergy that they might lose their goods, and their precautions against this. 4, 918. The psalms, which the papist clergy murmur daily for the salvation of other people, resound with great force against those who murmur them. 4, 430. Why the papist clergy and regents do not want to hear the gospel. 4, 765. Avarice rages in all papist parishes, monasteries and foundations. 4, 915. It has been an abominable error in the papist doctrine that they have led the people to doubt the forgiveness of sin and the grace of God. 2, 1353. Because the papist teachers are not able to refute the right teachers with good reasons, they forbid that anyone contradicts them. 4, 768. If anyone contradicts the papist teachers, they kill him for no other reason than because he has taught against their prohibition. 4, 768. The papist mob has taken the name of priests before God, but they have acted like boys and only murdered souls. 3, 254. The papist mob took it upon themselves to make priests who were supposed to blot out our sins and reconcile God with their masses and works. 3, 254. It is the duty of the papists to cry out against their neighbors, to call them heretics, red spirits, and false ones, and to call them thieves.
send evil names. 4, 939. Sample of papist interpretation of the Scriptures: "Praise God in his saints", means that the pope has power to raise saints. 5, 336. The papist theologians have begun to teach that simple fornication is not a sin. 6, 203.
Paradise. Paradise was on earth. 3, 62. Paradise was a true, natural garden. 3, 63. Paradise was not a garden that was only several miles wide, because it was ordained for man and all his descendants. 1, 109. The paradise occupied a very large space on earth, because Adam was to have his permanent dwelling in it with all his descendants. 1, 118. In paradise there were not barren trees, like lime trees, oaks 2c., but all kinds of noble fruits. 1, 109. Luther says: "I believe that the whole world is paradise, but that Moses described it according to the four rivers which Adam saw and by which he dwelt. 22, 147. Luther says: "It seems to me to be in accordance with the truth, that the place where the paradise was, was situated around Jerusalem. 1, 1611. The waters, of which Moses says, indicate that the paradise was Syria, Mesopotamia, Damascus and Egypt. 1, 109. The text Gen. 4, 16 proves that the paradise remained even after the fall of Adam, and it was only completely disturbed by the Flood. 1, 378. The guard or custody of the paradise by the cherubim was kept until the flood as a symbol of the miserable fall. 1, 109. 283. By the flood the whole shape of the earth was changed and also the paradise was devastated. 1, 120. 1, 120. The place of paradise was well known to Adam's descendants, but they did not come to it until it was torn apart and destroyed by the flood. 1, 109. Since the world was destroyed with men and cattle, the paradise was also destroyed and lost. 1, 107. The region at the lower Jordan was a very beautiful and funny place, as it were a small remnant of the previous paradise. 1, 851. Paradise is called the being in which Adam was before the fall, full of all peace, rest, security and all grace and gifts that are there where there is no sin. 1, 108. In paradise, childbearing would have been a very holy work without all rutting and fornication. 1, 142. From paradise the Scripture makes Luc. 23, 43. a spiritual mind. 3, 63. If we had remained in paradise, we would have needed neither the killing nor the forgiveness of sins, would not have died, but would have been transformed 2c. 22, 158. If we had remained in paradise
1408Paris - Patriarchs. 1409
had remained, we would have been able to look at the barrel with straight eyes without hindrance and pain; but everything is spoiled by the fall. 22, 157.
Paris. The faculty of Paris has such a reason for their faith: If a man does what is in him, he can earn the grace of God. 19, 1161. The reason of the Parisian faith is that one may well do without sin against the last six commandments. 19, 1153. To the new article of faith, that one may keep unrighteous good, those of Paris faithfully help with their counsel of brotherly love. 19, 1150. God has given the rude asses of Paris and lions a wrong mind, so that they do not know the difference between God's word and a man's word. 2, 2010. Urtheil der Theologen zu Paris über D. Martin Luthers Lehre, mit Luthers Vor- und Nachrede. 18, 932 ff. Jesting pamphlet: "Zweites Urtheil der löblichen theologischen Facultät zu Paris." 18, 980. Melanchthon's protective speech for D. Martin Luther against the angry judgment of the Paris theologians. 18, 960 ff. Luther's last, unfinished treatise against the Paris, Louvain and Cologne theologians. 17, 1494 ff. Luther has seen the decree of the Parisian sophists with Melanchthon's letter of protection and is heartily pleased about it. 15, 2540.
Passover. On the feast of Passover, the Exodus from Egypt was to be commemorated. 3, 1502.
Passavant. Luther writes to Count Albrecht von Mansfeld that the booklet of Ludwig von Passavant against Agricola has highly aggravated him and Melanchthon. 21a, 1356.
Passion. The most noble part of the Passion is to preach and learn why Christ suffered and died, that is, for our sins, so that he might redeem us from sins, death and hell. 13, 1827. This is the highest part of the Passion, to consider that Christ suffered for obedience to His heavenly Father and for our service and benefit, so that the Scriptures might be fulfilled. 13, 1864. We have set down the long sermon, since the Passion was preached for seven or eight hours in the priesthood on the Holy Friday. 8, 848.
Passional. The Passional, the juxtaposition of Christ and the Pabst in images, is prepared. 15, 2500. The Passional, in image and counter-image, pleases Luther extraordinarily. He sees that Johann Schwertfeger helped with this work. 15, 2543. "Passional Christi und Antichristi." 14, 186 ff.
Sermons on the Passion. On the Inconsistency of the Passion Sermons in the Papacy. 4, 1293.
Pastor. If you want to be a true pastor and shepherd, it must only be love, that you love Christ, otherwise it is impossible. 22, 194.
Patriarchs. From the beginning of the world until the Flood, there are ten patriarchs who belong to the Lord Christ's line. 1, 406. The ten patriarchs. 3, 129. The whole lineage of the patriarchs perished in the flood and only eight people remained. 1, 407. The patriarchs were not common people, but the greatest heroes who, after Christ and John the Baptist, ever came into this world. 1, 407. All the patriarchs saw their first father Adam, except Noah. 1, 408. There is no doubt that the patriarchs taught and instructed their children with the utmost diligence, so that they would be prepared against the devil, sin and the perils of life. 14, 501. The patriarchs have far and high surpassed the holiness of all the saints, for they have walked simple in the obedience of God in the works of their profession. 22, 1421. The highest patriarchs in the Old Testament, who served God most highly, were conjugal. 3, 50. Among the patriarchs, God's word went forth in momentum, therefore the world could not have been so wicked then as it is now. 3, 132. The patriarchs walked long years in discipline and chastity. 3, 130 f. The patriarchs are scolded by the unbelievers for heresy, and they are threatened with death. 3, 213. Let no one think that the patriarchs lived without the greatest misfortune and infinite cross. 1, 407. The patriarchs Adam, Seth, Noah and Shem had to endure much greater sufferings than we do, since they had to fight against the devil's fury for so many hundred years. 1, 716. The patriarchs were well trained and tempted in faith, hope and patience according to God's word and will. 2, 1628. Moses says of the whole order of the patriarchs that they died whether they were sanctified and renewed by faith. 1, 404 f. The patriarchs certainly live with God and are with God, and we will therefore see them shining in the greatest glory on the last day. 1, 417. It was a golden time when nine patriarchs lived at the same time with all their descendants and were one in the teaching of the promised seed. 1, 417. The patriarchs were not only fathers of the house, but also prophets and priests, who sacrificed what was not done without teaching and preaching. 2, 1751. The patriarchs saw that the seed that was promised to them, even before it came, was at war with Satan,
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and would have crushed his head in Enoch. 1, 424. The patriarchs heartily desired the restitution, hoped for it and sighed for it; this indicates that they had a true faith in the promised seed. 1, 430. The patriarchs were the holiest people, adorned with the highest gifts: yet they had the highest desire for the future seed, the Lord Christ, but we despise him. 1, 431. As far as revelation is concerned, we are much richer than the patriarchs, but they also held a much lesser revelation much more precious. 1, 432. If the histories of the patriarchs were written, they would fill a much larger book than the Bible is. 14, 514. The twelve patriarchs took pagan wives in marriage; Judah took the Cananite Thamar, Joseph the daughter of an Egyptian priest. 2, 909.
Pauli, Benedict. Luther asks the Elector that Benedict Pauli be ordered to the visitation, if the captain Hans Metzsch cannot be there. 21a, 1122.
Paul. Before Paul's conversion, it pierced his heart and caused him great pain that the law was abolished through the preaching of the gospel. 22, 439. Paul's conversion is a miracle above all the miracles that Christ has done, that he so graciously converts his greatest enemy. 13, 2649. Paul was a murderer, bloodhound and betrayer of all Christians, who also blasphemed Christ and defiled him to the highest degree. 13, 2649. Paul had God's law and word for himself, which he intended to keep, that one should not reject the law, the sacrifices, the temple and what God had ordained. 13, 2650. Paul's only concern was that the law and the worship in the temple, which God Himself had ordained, would not be diminished or reduced. 13, 2650. Paul rages against the Christians because he hears that they preach that one cannot be saved by the law, but only by Jesus crucified. 13, 2650. Paul persecutes all who believe in Christ, only that he defends the law and keeps his country in the pure teaching of the law and eradicates all teaching against it. 12, 1156. Never has a bolder sermon come into the world than the sermon of Paul, in which he abolishes Moses, that is, abolishes the law of God. 22, 418. Paul kept the law for a time to win the weak; it does not follow that we must keep the law. 22, 438. Even Moses, if he were alive today, could not bear Paul's expressions with equanimity, since he considered the law an office of death, the
sin and condemnation. 22, 464. Paul could have patiently borne the free fulfillment of the law, but the Jews did not want that, but that it had to be kept in order to be saved. 22, 419. Paul was still blasphemed long after his death because of the abrogation of the law of God, as one often reads in Chrysostom. 22, 418. Paul thought he was doing right and pleasing God; because of such zeal he became a murderer and desecrator of God and His word. 12, 1155. Paul had no desire nor pleasure to pretend to the people as the pope, cardinals and monks do, but was a righteous, learned Israelite and Pharisee who was zealous for the law. 12, 1155. Paul is a holy persecutor against the papists, who let the black and knowable devil lead them. 13, 1094 f. Paul's sins, whether he was a murderer, bloodsucker and blasphemer, are small compared to the sins of the pope, the cardinals and monks, because they sin against the Holy Spirit. 12, 1154. Paul considered Christ to be such a prophet, who taught and preached against the law and order of God, therefore he was justly judged and killed. 12, 1153. Although God speaks to Paul from heaven, he does not want to abolish the preaching ministry, but ordains him to the preaching chair or pastor; there he shall hear what he is to learn. 13, 1098. Paul himself, who hears the voice and word of the Lord Christ and is to become the highest preacher, must go into the city and hear Ananias. 13, 1098. Paul comes to the knowledge of Christ and the Word through Ananias. He must receive his light from the little sulfur wood. 13, 1098. God has not done anything special with Paul, who hears the bodily voice and word of the Lord Christ and is to become the highest preacher, but he must hear Ananias. 13, 2654. Paul's face, mind and Holy Spirit come over him, that he knows who Christ is, what baptism fei, through the ministry of Ananiä, and immediately he appears and becomes a different man. 13, 2655. Paul comes to the face, to baptism, to the Holy Spirit through Ananias, who was not a finger against Paul. 13, 2655. The Lord points out to Paul where His word and baptism is, and Paul gladly follows the command of the Lord. 13, 2655. It is a great wonder that Christ kept the other apostles with Him long before, but immediately sends Paul among the Gentiles and lets him preach. 13, 1095. Paul became a very good preacher, first among the Jews, then and especially among the Gentiles, of whom he became a teacher.
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Christ immediately sends Paul among the Gentiles and has him preach that Paul is our master, who are Gentiles and not Jews. 13, 2652. St. Paul, in order to oppose the false apostles, exalts his ministry and boasts that he alone has his ministry and teaching from God. 14, 114. St. Paul described Jesus much more gloriously and richly as Messiah than all the others; yet he indicates his mother only once, and that without a name, Gal. 4, 4. 20, 2064. God set Paul against the Jews, as God needs Luther today against the pope and his followers, who would have let himself be torn apart over the pope before. 13, 2651. Paul had acted on his own as a right priest. 3, 255. Paul is the doctor and teacher of the Gentiles, who was promoted to Doctor Theologia by our Lord Jesus Christ Himself. 3, 662. Our Lord Jesus Christ called Paul to be an apostle and preacher, ordained him and confirmed him as a preacher of the word, that he should be a witness of Jesus Christ. 12, 1158. Our Lord Jesus Christ Himself called and ordained Paul from heaven to the apostleship in His own person, which has never been done to any other apostle. 12, 1146. St. Paul is a chosen vessel or armor of God, that is, the very best preacher he has had on earth. 12, 962. Christ commands Paul to preach nothing else but the very thing we preach, namely, faith alone in Christ Jesus, that he is the Son of God 2c. 12, 1159. Although other apostles are all our apostles, for they all received and taught one doctrine from Christ, Paul is our apostle. 12, 1146. Paul's calling was more beautiful and glorious than the calling of the other apostles, for his calling extended further than that of the other apostles, that he should preach among the Gentiles. 12, 1146. Luther says: "In the first I read Augustine, but when the door was opened to me in Paul, so that I knew what the righteousness of faith was, then it was over with him. 22, 1405. St. Paul does not have high, magnificent words, as Demosthenes and Cicero, but actually and clearly he speaks, and has words that indicate something great. 22, 672 f. St. Paul is very rich and redundant with words; one of his words has three orations of Cicero in it. 22, 692. Paul does not care about logic and makes a general rule out of the individual case of the justification of Abraham. 22, 1918. Without the doctrine of faith it is not possible to understand Paul, who pushes with all force and earnestness on faith in all epistles. 12, 206. If we did not have Paul.
with his writings, we would be very exposed. That is why he is not unjustly blasphemed by the papists 2c. 22, 1788. 22, 1788. No one emphasizes the grace we have through Christ as bravely as St. Paul, especially in the epistle to the Romans. 9, 961. Paul always preaches grace upon grace in defiance of the devil, for the devil does not want to let Christ rule badly. 22, 486. St. Paul is a man who does everything in memory of Christ. Oh that he would be known to all men! 22, 1724. We have the true body and spirit of St. Paul in his holy epistles; of this we boast and thank God that we have him. 12, 1147. In St. Paul's epistles the gospel is clearer and lighter than in the four evangelists, because St. Paul clearly expresses why Christ came and how one should use him. 12, 119. St. Paul's epistles are more of a gospel than Matthew, Marcus and Lucas, for these describe not much more than the history of the works and miraculous signs of Christ. 9, 960 f. St. Paul's epistles are the outstanding ones in the New Testament. 13, 1828. In his epistles, St. Paul wrote more abundantly and appropriately about virtues and good works than all philosophers. 22, 494. Paul interprets the passage Matth. 16, 18. solely to Christ 1 Cor. 3, 11.: "No one can lay any other foundation" 2c. 22, 1675. St. Paul has translated many Hebrew things into Greek that no one else could do; he often acts in one chapter that he interprets four, five or six chapters. 22, 692. There is no one who understands the Old Testament as well as St. Paul; I exclude John the Baptist. St. Peter is also delicious. 22, 692. The words and things of St. Paul are taken from the Prophets and Moses. 22, 692. St. Paul loved Isaiam and Moses, because these are the most distinguished prophets together with King David. 22, 692. Paul, Rom. 9, 17. f. and 11, 7-10., interpreted 2 Mos. Cap. 7 and 8. 3, 788. We favor Paul's interpretation over that of all the other fathers, be it Ambrose, Augustine, Athanasius or Jerome. 4, 665. Jacob's blessing over Benjamin has been very finely interpreted from the apostle Paul. 2, 2053. That Moses testifies of Christ and points to Christ, Paul did not know, nor could he know, because they had not taught it to him. 12, 1156. Moses points to the future Messiah, Christ Jesus, the Son of God, which Paul neither meant nor believed; he did not understand the Scriptures. 12, 1155 f. It is a much greater sin for Christians to murder and shed the blood of the saints, as Paul says
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The sin of Paul, that he also desecrated and blasphemed the name of the Lord, is far higher and greater than murder and bloodshed. 12, 1152. Paul is presented to us, yes, to the whole world, as an example of grace, because his sins were great, even though he did them ignorantly and in unbelief. 12, 1154. If God accepted the thief on the cross, and Paulum after so many blasphemies and persecutions, we ever have no reason to doubt. 22, 816. This is a great and comforting miracle that God converted Paul, who was so wicked and persecuted Christ and his Christianity with such seriousness. 13, 2652. That the great persecutor of Christ, Paul, should become a gentle little lamb should first of all be a comfort to us, and then serve as a teaching and instruction. 13, 1099. God made an example of Paul so that the poor sinners would not despair, but also believe in Christ and take comfort in His goodness. 13, 1100. Paul sets himself as an example, as one who lived gloriously in righteousness, and yet did not think anything of it because of Christ's righteousness. 14, 117. Christ presented Paul and Peter to us as examples in the forgiveness of sins, that we might consider the mercy of God in them. 22, 801. Luther said: I believe that Paul was a despised person who had no reputation, a poor, scrawny little man, like Magister Philippus. 22, 306. It is likely that Paul was a husband, because the Jews used to marry early and yet lived chastely. 22, 1144. Paul did not demand or use the provision of others, although he had the right to do so. 3, 258. Paul was so poor that he had to support himself with his own hands, and yet he was richer than the emperor at Rome, because he had Christ's knowledge. 5, 272. St. Paul counted himself among the widowers. 8, 1045. Soon after St. Paul was executed, Jerusalem lay in ashes, and not long after, the city of Rome was destroyed. 12, 873. Paul was not only condemned to death by the Jews, but was also in the hands of the terrible Neroni, the emperor. 12, 869. Paul was not frivolous and unlearned, but led a holy life and good conduct before all the world, more blameless than all monks 2c. 12, 1156. Paul came to Rome and preached the gospel there abundantly, was also beheaded there; whether Peter also came there, I Luther do not know. 12, 1146. The papists boast much about the holy bodies of Paul.
and Peter at Rome, and two wise heads; that Paul was there, preaching and teaching, is certain. 12, 1147. Paul punished the false teachers who taught against Christ severely and by name, as his epistles testify. 22, 306. Paul also calls his opponents "dogs", "the circumcision", "useless talkers", "deceitful workers", Satan's servants, and scolds the "whitewashed wall" to its face. 21a, 293. St. Paul is under the Pabst's ban, and speaks against the holy spiritual law, in which such spiritual things as plates, anointing with oil, wearing white choir robes 2c. are traded. 11, 361 f. St. Paul, Peter, Titus 2c. are now more glorious and in greater honor and power than all kings on earth. 5, 1130. Paul, as a quite unskilled and unlearned apostle, was not allowed to speak of the power of the Roman church and its decrees, but left this to the great theologians. 8, 1357. That Paul was also weak in faith, we can see from the fact that he was often comforted by the brothers. 22, 477. St. Paul's high temptation was something higher than despair because of sins. I do not know what it has been. 22, 810. Luther says: I would very much like to talk with St. Paul about the high questions of the temptations, what the "sting" had been, and the "angel of Satan" 2c. 22, 1788. The temptations in life that the great saints suffer, like Paul, are far more formidable than the struggle that the dying feel. 22, 1886. Timothy, Titus, Epaphroditus comforted St. Paul, also the brethren who went to meet him from Rome, although he was more learned and skilled in God's word. 5, 769. The painters do not paint the history of St. Paul correctly, for they paint how a thunderclap struck him to the earth, for it was not a flash of lightning, but a sudden light. 13, 1096. 2652. If Paul's saying Rom. 5, 12. was not in the Scriptures, it would be difficult to obtain original sin with certain testimonies of the Scriptures. 22, 308 f. The prophets, St. Paul and other great and excellent people did their deeds by the special grace of God. 22, 1449. Melanchthon reads Paul to the Romans with far greater benefit than many Plinii could bring. 21a, 267. Luther writes to Spalatin that Melanchthon should not be drawn away from Paul by lecturing on Pliny. 21a, 270: In the beginning St. Paul was the patron of the University of Wittenberg, after that it has been changed in the seals, still St. Paul reigns in our University. 22, 1531. The History of Paul's Be-
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At least once a year, the people should hear and learn God's miraculous work. 13, 2649.
Pelagians. Alongside the pure doctrine, from the beginning of the world the main heresy has always run in, which is called the Pelagian, of free will and merit of works. 8, 1001 f. The Pelagians trampled our truth and righteousness in the dust; the Sacramentarians and the Anabaptists do the same nowadays. 5, 372. 5, 372. The Pelagians and the pope are the most beautiful heretics, for they admit that Christ is God and man, but they deny his custom, use and office. 22, 290.
Pelagian. The Pelagian error is about pleasing God through one's own actions and powers. 4, 1028 f. The Pelagian error is the source of all idolatry. 4, 1028.
Pelagianism. Among all the swords of the wicked, Pelagianism is considered the greatest and most harmful. 4, 1028. Augustine put down Pelagianism for a while, but after that it rose again and finally got the upper hand. 4, 1028.
Pelagius. Nature wants to eradicate sin through its powers; this can be seen in Pelagius, who was the foundation and cornerstone of the papists. 9, 1436. What Pelagius started, the pope and his followers completed. What Cerinthus started, Arius accomplished. 9, 1441. Pelagius was a deluded man, who deceived many in the article of justification by an inconsistent argument. 22, 1391. The pope Pelagius lets himself be heard in the decree thus: He who is supreme has authority to command, and the others should and must be obedient. 19, 1086.
Pellican. Pellican, Conrad, Franciscan at Basel. Luther's letter to him. 4, 1224.
Furs. Today, we clothe the children with furs first, and soon the adults will make use of them as well. 2, 1039.
Perez. Perez, the son of Thamar, remained in the line of Christ. 3, 562.
Pericopes. We leave the pericopes, but we do not want to reproach those who take the whole books of the Gospels before them. 10, 234. One reason that we keep the pericopes is that the spiritual preachers are few who can usefully act a whole gospel or book. 10, 246.
Peripatetics. The Peripatetics were so called from walking around, because Aristotle taught in walking around, as we do in sitting. 22, 1830. the Peripatetics were more polite and
taught very good things according to reason; the Stoics were harsher and cruder; both placed the highest good in virtue. 22, 1830. According to the virtue of the Peripatetics, retribution, evil befalls the wicked. 4, 938. The 'Peripatetics said that God sleeps, he does not care about worldly or human things. From such teachings one can see the power of Satan. 9, 1479.
Periphrasis. The figure of speech periphrasis. 2, 1401.
Persians. It is said that even today the Persians are in the habit of strangling and exterminating the entire people, great and small, young and old, after the victory. 2, 886.
Persius. Persius exclaims: O how great is the nothingness in the things of the world! 5, 1390. In the fifth satyr, Persius describes a man who did not want to be healed by a doctor. 12, 1744.
Person. In the sight of God, all distinction of person ceases, but in the sight of the world, it is not so. 9:137. 9, 137. Therefore, the Holy Spirit does not want to let his effect be that the person who leads the word and administers the sacrament is not pious, but godless. 13, 266. In the world regiment, God wants the persons to be honored as his larvae and instruments through which he rules and sustains the world. 9, 135. In the area of religion, as it pertains to conscience, fear, trust, worship, no one should fear any person, nor trust in him 2c. 9, 135. The "reputation of the person" includes the fear of the great, the powerful and the rich, the love of relatives, the favor of friends, the contempt of the lowly 2c. 3, 1508. 3, 1508. For the world, the prestige of persons and inequality are necessary to keep the wicked in check. 3, 1490. The eight persons who were in the ark were holy. 3, 149.
Persons in the Godhead. At the baptism of Christ, three distinct persons of divine majesty are clearly displayed, and yet is no more than one, eternal God. 12, 1132. That there are three distinct persons of divine majesty and yet no more than one, omnipotent, eternal, divine being, we are to believe simply according to the Scriptures. 12, 1133. This is our Christian faith, in which we have been baptized, therefore we are also called Christians, that there are three distinct persons in the Godhead, and yet only one eternal, divine being. 12, 1133. The three persons of the Godhead do not separate from each other, but remain in one eternal, undivided and inseparable being. 12, 630. How and in what way the sub-.
1418Persons in the Godhead. 1419
We should and must leave it unfounded what the difference between the persons in the divine essence is from eternity. 12, 645. The three persons of the Godhead are not separated, but there is one divine being, since they cannot be divided in essence, and yet they are distinct persons. 12, 647. There is only one divine being and one God, but still three persons; therefore to the sign are added distinct works 2c. 12, 655. Although the two natures are distinct in Christ, it is still One Person, that everything Christ did and suffered, God certainly did and suffered. 12, 156. It is not valid to contradict the saying of Moses that there is only One God, that there are three persons in One nature and divine being. 10, 2088. Since God himself bears witness from heaven that Christ is his true Son, and indeed the same God, but yet another person, I should let it be true. 10, 2088. Even though reason cannot suffer that two persons are one God, I still believe it for the sake of him who said it from above. 10, 1095. There is no other difference than this: that the first person is called Father, the other the Son; that the latter has his eternal being, and gives it for eternity. 10, 1097. It is the same person who was born before the world from the Father in eternity and from the Virgin Mary in the world, and thus united One Person, true God and man. 10, 1164. We believe that Jesus Christ is One Person, but consists of two natures. What is said of His person is said of the whole person. 9, 1401. It is not necessary to separate the three persons of the divine majesty from each other, but to know that when one hears One Person, one hears the whole Godhead. 8, 452 f. There is no other person who is called God and has been from eternity, than the one who has assumed humanity, and is therefore One Son, the Son of God and the Son of Mary. 7, 1907. It is the highest consolation in all hardships that God and man are One Person, and not two. 7, 1906. I cannot understand it, but I should believe it, that Mary and God had one Son, two natures and only one Person. 7, 1906. If there were two persons, Christ could not sit at the right hand of God after mankind alone. 7, 1906. Because the person of Christ is God and man, it is rightly said: God's Son is creator of heaven and earth, and is also crucified. 7, 1952 f. Because God and man are one person, the Godhead is assigned that which is due to mankind alone, because the characteristics of the two natures are the same.
Because God and man are united in one person, it is right to say: God's mother is a virgin, God is born. 7, 2104. That there is one, eternal God and yet three different persons, this is what the Scripture says, which is God's word; this must be believed, reason cannot grasp it. 7, 1541. When reading the Bible, we should take care to defend and prove our doctrine of the three persons in the Godhead from the Hebrew text. 2, 915. The word person is called a hypostasis, a being or substance that is for itself and is God. 7, 1551. That in the unity of the Godhead there are three persons, about this the fine man Hilarius has diligently brought together many testimonies. 1, 26. The words: "Let us make man" clearly indicate that in the one divine being there is an inseparable and eternal majority of persons. 1, 70. If I do not understand how the persons are distinguished in God, the holy scripture is sufficient for me, which says it and calls the three persons by name. 5, 456. The text Ps. 2, 7. connects in the person of Christ the divinity and the humanity, that they are one, and one can say: 5, 130. Although the persons of the Father and the Son are different, the will is the same and the word is the same. 5, 135. David distinguishes the natures in Christ and gives each nature its particular name, but he does not separate the person, but keeps it undivided. 5, 194 f. Where you find in Scripture that God speaks of God as if there were two persons, you may boldly believe that there three persons are indicated in the Godhead. 3, 1895. Where the Scriptures speak of the two persons of the Father and the Son, there is also the third person, the Holy Spirit, who speaks such things through the prophets. 3, 1897 f. God, the almighty Creator of heaven and earth, is one true God, and yet three distinct persons, the Father, Son and Holy Spirit. 3, 1898. Daniel gives testimony of the eternal kingdom of Christ and powerfully teaches the article of the Godhead in three persons. 3, 1907. From the 110th Psalm, it is concluded that there is one God and yet three distinct persons, Father, Son and Holy Spirit, from eternity to eternity. 3, 1912. From the moment that Godhead and mankind are united in one person, man, the Son of Mary, is and is called almighty, eternal God, who has eternal power. 3, 1909. Moses testifies with St. John that God and the Word are two different persons, and yet both are one Creator.
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and God. 3, 1917. David calls Ps. 33, 6. three persons different, namely the Lord, his word and his spirit, and yet does not put more than one maker. 3, 1918. If I were to give a special work to each person from outside, in the creature, so that the other two should not have to do it, then I would have three creators or three Gods. 3, 1919. A Christian must take note of what Athanasius says in his Symbols, that he does not mix the persons into one person, or separate the one divine being into three persons. 3, 1919. All three persons are a single maker of any work, and any work is of all three persons. 3, 1918. If I do not give a special distinction within the Godhead, or apart from and above the creature, then I have mixed the three persons. 3, 1919. The persons are to be distinguished within the Godhead, and yet each work is to be assigned to all three by heart without distinction. 3, 1919. What creature is, all three persons have made at the same time, as one God. 3, 1921 On the differences of the three persons in the inward, incomprehensible essence of divine nature. 3, 1920 ff. The one Godhead is not to be separated, nor are the persons to be blended into one another. 3, 1921. The humanity of Christ is one creature, one work, which created all three persons as one God. 3, 1922. The priest who baptizes does not say: In the names, as many, but: "In the name" as in One name of One Being and yet three different persons. 3, 1925 The doctrine of the difference of the three persons has remained pure in the papacy and among the school theologians. 3, 1928. On the external difference of the three persons one has delicious books of Augustine, Hilarius and Cyril. 3, 1928. The reason of faith is that you believe that there are three persons in the one Godhead, and each person is the same one perfect God. 3, 1928. The divine essence is undivided, therefore, whichever person you call, you have called the right one God in three persons. 3, 1928. It is not only wrong, but also void and impossible that you would call the person of the Father, as the distinct person, Father, and not the Son and the Holy Spirit as well. 3, 1929. He who calls upon One Person of the Godhead calls upon all three Persons and the one God; he who denies One Person denies all three. 3, 1934. No person of the Godhead can be a distinct God apart from the other. 3, 1935. That some sins are different against the Father, against the Son and against the Holy Spirit, belongs to the revelation of the Persons, not to the separation of the Godhead.
Being. 3, 1935. Whoever has the difference of the persons of the Father and the Son, has the Holy Spirit's person also different with it. 3, 1955. Where the person is not manifested differently in speech, you do not do wrong when you point the name Jehovah to our Lord Jesus Christ. 3, 1956. The epistle to the Hebrews (1, 10. f.) gives us an example that we should look for Christ in the Scriptures, where not a single person is mentioned. 3, 1957 The Epistle to the Hebrews, Cap. 1, 10. f., leads the 102nd Psalm right to the person of Christ, who is revealed by the building of the house as another person, different from the Father. 3, 1958. Whatever person is revealed, it is the one God in three persons. 3, 1958. It is One God, One Lord, One Divine Majesty, but three Persons; but sometimes One of the three Persons reveals Himself differently. 3, 1958. We should not, like Jews, heretics and Mahomet, blindly believe as if God were no more than one person. 3, 1958. The alignment or redemption of Adam is the work of all three persons of one, as of the one God. 3, 1958. God and man is in Christ One Person, not two sons, one of God, the other of Mary, but is one only Son, of God and Mary. 3, 1961. When we worship the man born of Mary, we do not worship a separate man, but the right one God, who is one person with mankind. 3, 1962. God and man are one person in Christ; what man does, suffers and speaks, God does, suffers and speaks, and what God does and speaks, man does and speaks. 3, 1963 In the New Testament, especially in the Gospel of John, it is clearly and abundantly preached that Jesus is God and man in one person. 3, 1964. In the second Psalm, the three persons in God also speak differently, as three different speakers. 3, 1893. David confesses in his last words that there are three different persons in God, that the Son should receive the kingdom over all from the Father, and that the Holy Spirit should write this into the hearts of men. 3, 1892. We do not have to separate the person of Christ, nor mix the two natures into one nature or being. 3, 667. The Jews, Turks, Pabst and Sacramentarians are annoyed by the right doctrine of the person of Christ. 3, 669. The Lord appeared to Abraham in three persons; he also worshipped all three as One. 3, 670. Where there are two persons, the Father and the Son, there is also the third, the Holy Spirit. 3, 670. Three different persons are in the one divine being, who nevertheless are the same.
1422Persons in the deity - plague. 1423
all three are One God, Creator and Sustainer and Worker of all things. 3, 671. In the words of creation are secretly indicated the three persons of the Godhead. 3, 28. The three persons of the Godhead are equal, and all have been there since the first day. 3, 31. God's son suffers, because even if the one part (that I speak so), as the Godhead, does not suffer, the person, who is God, suffers in the other part, as in mankind. 20, 944. In truth, God's Son is crucified for us, that is, the person who is God, because it is, it (I say), the person, is crucified according to humanity. 20, 944. One should appropriate to the whole person what happens to the other part of the person, for the sake that both are One Person. This is also what all the ancient teachers say 2c. 20, 944. If the works are divided and separated, the person must also be divided, because all works or sufferings are not assigned to the natures but to the persons. 20, 946. We mix the two different natures into one person and say: God is man and man is God. The enthusiasts separate the person of Christ as if it were two persons. 20, 946. Christ is an undivided person with God; where God is, there he must also be, or our faith is false. 20, 966. However far the persons are separated, they come together again in the divine power and glory, that as the Father raises the dead, so also the Son 2c. 13, 2694. Although in the gospel a great difference of the persons is indicated, I have to bring them together again according to the Christian faith, and say that they are one divine being. 13, 2694. The works, creating all things, raising the dead and making them alive, force tremendously that the three different persons are one God. 13, 2695. The holy scriptures and the Christian faith compel us that we distinguish the three persons in the Godhead, and yet do not tear or separate the one Godhead from each other 2c. 13, 2695. We Christians also say that there is one God and Creator of all creatures, and do not make three gods, but believe and confess that the one God is known and honored in three persons. 13, 2696. In creation, to be reckoned outwardly against the creatures, God is one, but in his Godhead inwardly, to be reckoned against himself, there are three distinct persons. 13, 2697. The two natures, Godhead and humanity, are so united in Christ that he is one person. 13, 1628. Even though there are three persons, God the Father, God the Son, and God the Holy Spirit, they cannot be the same in essence.
There is only one God, nor can we distinguish between them, for there is only one God. 13, 667. When the world hears that the one, eternal God is three persons, it wants to become foolish about it. 13, 666.
Plague. Luther has Pomerania as his only comrade in Wittenberg, since the others are absent for fear of the plague. 15, 2633. Luther says: "We all want to go to the sick during the plague, if necessary, and let God rule, because God usually protects the servants of His word. 22, 1294. Luther marveled at the people's great fear of the plague at the time of the Gospel, since they would not have been so afraid under the papacy in the past. 2c. 22, 1294. When Luther took into his house the children of D. Sebald and his wife, who had died of the plague, some gave him a sting, as if he were tempting God. 22, 1295. In response to a question from Martin Seligmann about how a Christian should behave during the plague 2c., Luther replied: a weak person may flee, but a clergyman must stay. 21a, 188 ff. Luther reports to Spalatin about the plague in Wittenberg and the extraordinary fleeing of the people. 21a, 1002 f. Luther gives Jonas news about those who died of the plague and those who were sick in Wittenberg. 21a, 1029 f. Luther is in his house in the midst of the plague, but in truth it is life and salvation, albeit a contested one. 21a, 1030. When one makes a cry of the plague, one should be confident in the Lord and trust in Him, and each one should walk and remain in his profession 2c. 22, 1301. To the request of the Elector to leave Wittenberg because of the plague, Luther answers, until then it did not mean much with the plague 2c. 21b, 1979 f. Melanchthon complains to Luther, Jonas, and Rörer about the great inconvenience and discomfort caused by the university's move because of the plague. 21b, 1982 f. Luther reports to the Elector that the plague is not much of a problem, and that they want to make Hieronymus Weller and M. Johann Medler doctors. 21b, 1986. Luther reports to Gabriel Zwilling that there is nothing with the plague in Wittenberg, and asks if they would let him in in Torgau if he walked there. 21b, 1987 Luther writes to Jakob Probst: "There have never been fewer funerals here in a whole year than now, although there has never been a greater outcry about the plague. 21b, 1992: The Elector asks Luther and the bailiff Bernhard von Mila to consider whether the university should be moved away from Wittenberg because of the plague. 21b, 2388. There is a strange and new plague at this time, because Satan, when he
1424Pestilence - St, Peter. 1425
few wounded with the plague, all cast down with incredible fear and flight. 21b, 2399.
Pestilence. At the time of the pestilence or theurge, people become devout; but God wants the heart. 3, 799. The pestilence should be a sermon of repentance to the Egyptians, that they would be deterred from sins by this punishment. 3, 805. Luther says: I have now endured three pestilences, and have also been with some who had them, as a harmless forest; I understood them very well, but it has not harmed me. 22, 695. In this present danger of pestilence (end of October 1539) we are as fearful and despondent as if we had no command to live and call upon God. 1, 1500. The pestilence and other plagues come from the fact that the evil spirits poison the air, and after that the fruits, wine and grain 2c. 10, 1419.
Plague patients. When I came from plague patients, I grabbed my Margarethen with unwashed hands around the mouth; but I had truly forgotten it, because God would have been tempted. 22, 695.
Plague time. In the time of the plague, teachers and preachers should endure to lay down their lives for the brethren. 9, 1464.
Peter, Balbier. Master Peter, Balbier, gave Luther news about Prince Frederick of Saxony's way of life. 13, 2262. Master Peter, Balbier, for whom Luther writes a "simple way to pray. 10, 1394. Luther's wife sends greetings to Master Peter Balbierer through Hausmann in Dessau. 21b, 2227. Dieterich, an invulnerable man of war, son-in-law of Peter the barber, predicted his death and all the circumstances of it. 22, 742. Luther sends greetings to Master Peter Balbierer through Hausmann in Dessau. 21b, 2230. Luther gives through Hausmann in Dessau the advice to the master Peter Balbierer, that he should care about his own and not about the marriage of his daughter, who is a widow 2c. 21b, 2036.
St. Peter's Church. We have, says Luther, kept much more on St. Peter's Cathedral in Rome, than on all other places, in which God's word, the sacraments 2c. went in right use. 1, 780. Joh. Dytting and his wife, who contributed to the building of St. Peter's in Rome, are granted permission to choose a confessor, and also to communicate wherever he wants. 15, 226 ff.
St. Peter's penny. England had to give many tons of gold annually to the pope, which was called St. Peter's penny, also France many hundred thousand crowns for annuities. 7, 1060. Englishmen have told Luthern with truth that the pope, through St. Peter's penny, has given the pope many tons of gold.
pfennig annually had nine tons of gold. 16, 2055.
St. Peter. St. Peter was actually called Simon, son of Jonah, but Christ gives him another name afterwards: Cephas in Chaldean, Petra in Greek, in German: ein Fels. 7, 1740. In Peter we should learn, when we have done wrong and sinned, how we should send ourselves and seek mercy. 13, 394.' Peter is an example of this article of forgiveness of sins. 8, 886. Peter's example is useful to sinners and saints; to sinners, that they may not despair; to saints, that they may not become presumptuous and proud. 8, 887 f. If Peter did not stand with his example and say, "I also have sinned," we would all have to despair and despair in our sins. 8, 887. The story of Peter's fall is prescribed for our teaching and comfort, so that we do not despair, but know that in Christ's kingdom there is forgiveness of sins. 8, 887. Peter's fall was also necessary for his person, so that he would be humbled and not become hopeful and presumptuous. 8, 887. Peter had heard God's word more diligently and remembered it better than Judas. Therefore, since trouble is at hand, he takes it before him and comforts himself that God will be merciful to him. 13, 396. Although Peter's heart was full of fear and sorrow, he did not despair as Judas did. 13, 398. The holy teachers and especially Augustine testify that the Lord does not speak to Peter alone but to all the apostles concerning the office of the keys. 13, 1169. The pope builds on a lazy foundation: because St. Peter alone answers, he is a lord over the other apostles, and the pope over all the world. 17, 1068. From the question of the Lord: "Who do you say that I am?" it follows that the answer of Peter and the counter-answer of Christ should not be drawn to Peter's one person alone, but to all the apostles. 13, 1169. It is a very rich consolation for all poor sinners that Peter, the great man and apostle, makes such a case and yet obtains grace and forgiveness. 13, 1786. It is clear in the Gospel that St. Peter is a fisherman and apostle, but there is no letter that says: St. Peter is over all the churches of the whole world. 15, 1537. Christ demands love from Peter three times before he commands him the sheep; because pope and papacy are without love, it cannot be that sheep should be called pope. 15, 1541. St. Peter does not say that he is a sovereign, although he would have had that power because he was an apostle, but calls himself a fellow elder 2c. 9, 1272 f. Christ has St. Peter
1426St. Peter. 1427
He has not been given authority to rule either in heaven or on earth, but separates his kingdom from the worldly kingdom. 19, 934. St. Peter calls himself a fellow elder, wants all pastors and preachers to be equal to him and to have himself equal to them. 19, 710. With the same gloriousness with which Eck attributes supremacy to Peter from the order of names, another could attribute it to Andrew, because he is called first. 18, 1378. It is a mistake for our flatterers to interpret everything that the fathers said about Peter as a saint immediately to Peter's successor. 18, 1391. Chrysostom, Augustine, Ambrose and all the other holy fathers have given St. Peter the prize of honor, but not the authority over all. 18, 1392. Peter never chose, made, confirmed, sent, governed an apostle, which should have been, if he had been their superior by divine order. 18, 1036. All the apostles together, much less Peter alone, could not make St. Matthias and St. Paul apostles, but they had to be made by heaven. 18, 1036. It is the most ungodly blasphemy that Peter holds the rights of the heavenly kingdom, while he alone has the ministry of the word on earth. 18, 759. St. Peter was the mouth of the apostles and answered on behalf of all of them, because they were all asked and owed to answer. 17, 1068. Although the Lord speaks to Peter alone, Peter does not stand for his person alone, but in the place and person of the disciples, with whom Christ began to speak and to ask questions. 17, 1074. Even two or three gathered in Christ's name have all the power that Peter and all the apostles have. 17, 1074. Matth. 18 gives Christ present and actual power to the other disciples to bind and loose sin, and does not promise, as he speaks to St. Peter Matth. 16. 17, 1075. The Lord says: "As the Father has sent me, so I send you, you, you", not you Peter alone. 17, 1076. Peter appears at Jerusalem on the day of Pentecost, is not afraid of Annas, after Caiphas, nor of all the council, strikes with his preaching into the devil's kingdom 2c. 5, 207. Peter is said to have said, as his legend relates: when he remembers the pleasant company of Christ with the apostles, he cannot refrain from tears. 22, 348. Luther believes that Peter was at Rome, although this cannot be proven from Scripture. 22, 1968 From the fact that St. Peter is said to have been in Antioch for 7 years, the feast of St. Peter's Chair still has its name. 17, 1080. As far as St. Peter is concerned, there is almost no church, which is
has a more uncertain beginning than the Roman one. 17, 1080. The papists write that St. Peter was in Rome for 25 years, but such a lie eats itself, because he was still in Jerusalem when Paul came to him, 8 years after the Ascension. 17, 1080. There are no more inconstant histories than of St. Peter's being in Rome, that there are also many who freely say in public that St. Peter never came to Rome. 18, 1334. Emser and all the papists say that St. Peter sat and was bishop in Rome for five and twenty years, and this gross, great lie has existed longer than a thousand years. 18, 1333. Where it cannot be proved with certainty by Scripture that St. Peter sat at Rome (which is not possible), the papacy is already in the mire and is nothing at all. 18, 1335. The safest thing is to let it remain a delusion and doubt whether St. Peter ever sat in Rome or not. 18, 1334 f. Because it is not necessary to believe that St. Peter was at Rome, because the Scriptures do not exist, it is also not necessary to believe that the pope is his chair heir and pope. 18, 1335. St. Lucas writes that St. Paul was free in Rome for a whole year and went around, but does not remember St. Peter at all. It is dangerous to believe (that Peter was in Rome). 22, 1434. There are some scholars who want that St. Peter never came to Rome, and if the pope should get angry, to defend himself against such writing. 17, 1079. According to the lie of the papists, St. Peter should have lived eight years after Nero, by whom he is said to have been martyred. 17, 1080. All histories say that Peter was the first pope of Rome; but it is all a fictitious thing. 22, 857. On the day of St. Peter and St. Paul, the heads of St. Peter and St. Paul are pointed out to Rome and made to look like real skulls, since they are made of wood and painted with colors. 9, 1318. Not only Peter's and Paul's heads, legs and bones are holy, but also the bones of all Christians, none of which perish Ps. 34, 21. 12, 1148. The pope knows very well, and also the cardinals, that they are not the true heads of Peter and Paul, but wooden images; nevertheless, they ape the whole world with them. 2c. 12, 1148. The papists boast and carry themselves with the heads of Peter and Paul, reject them and hold them for great sanctity, when they are wooden heads 2c. 12, 1447. 12, 1447. That St. Peter in Rome and St. James in Compostell are buried and lie there, is no need to believe, because the Scriptures do not report this. 15, 1563 A stick-fool said of a cardinal, the son of a butcher: "When he becomes pope, we will be allowed to eat meat during fasting;
1428Petschaft - Pfaffenthum. 1429
St. Peter, as a fisherman, forbade to eat meat. 22, 857. The first epistle of St. Peter is also one of the noblest books in the New Testament, and the right, fair gospel, because Peter teaches the righteous faith 2c. 9, 961. St. Peter's first epistle is a beautiful epistle. 9, 966. St. Peter's first epistle is a powerful, rich epistle, although it is short, because it interprets the Scriptures. 9, 996. 1156. St. Peter preaches and acts the faith masterly, from which it is clear that his first epistle is the right gospel. 9, 1005. The first epistle of St. Peter is to be considered a true gospel epistle. 9, 1062. The first epistle of St. Peter is a right epistle and well-sprinkled with scriptures. 9, 1163. Whoever grasps the first epistle of St. Peter has enough without doubt that he does not need more, without God also teaching this in other books. 9, 1294. St. Peter has masterfully taught how the inward life should stand against God, then he has set forth how a righteous Christian life should stand outwardly; it is a true golden epistle. 9, 1228. St. Peter has written his first epistle to the converted Gentiles, exhorting them to be constant in faith and to increase through all kinds of suffering and good works. 14, 122. 14, 122. The second epistle of St. Peter is written against those who think that the Christian faith is without works. 14, 124. The second epistle of St. Peter is written long after the epistles of St. Paul, because St. Peter gives testimony of his teaching to the apostle Paul. 9, 1395 f. The second epistle of St. Peter is written shortly before the end of his life. 9, 1422.
Petschaft. Luther explains his petschaft to Lazarus Spengler. 21a, 1514.
Petzenstemer. Luther's monastic brother, Johann Petzenstemer, departed from the wagon and is said to have come to Waltershausen in the evening unprotected. 15, 2513.
Petzsch. The Elector asks Luther and Melanchthon to promote Joh. Friedr. Petzsch, whom he has long supported, to a church office. 215, 3163 f.
Peutinger. Luther asks King Gustav in Sweden to take care of the wife of Chancellor Peutinger, who is in Swedish service. 21b, 2966. Luther writes to the kings of Sweden and Denmark that Conrad Peutinger, who has become chancellor in Sweden and lets himself be considered a count, is a Kürschner's son 2c. 21b, 2966 ff. Luther asks King Christian in Denmark to carry his letter to the King of Sweden, because Peutinger is embezzling the letters. 21b, 2967 f. King Gustav of Sweden
takes his war council and chancellor, Doctor Conrad Peutinger, into protection 2c. 21b, 2993.
Monks. The false teachers, priests and monks say: See, here in the monastery, in the cap, plates and ropes, there is also Christ. 3, 842. The works of the priests and monks, such as fasting, praying, endowing churches and masses, keeping orders, are not considered by God, because they are without faith. 3, 411. The priests and the clergy withdraw from God's order and want to be free from all authority. 3, 248. Even priests and clergy are guilty of going to war at the command of the authorities. 3, 248. All priests' and monks' works are nothing and condemned, however great and beautiful they may be, because God has not commanded them. 3, 231. All the priests and clergy in the world cannot come up with a saying that God has commanded their thing. 3, 231. Monks and priests want to help the cause with works, do not see their unbelief, and do not believe that they lack God's word and faith. 3, 78: Monks and priests thought they could get rid of their sins with a strict life and shut themselves up in the monasteries, but in vain. 3:79 Where priests and monks do not live in faith, as they almost all are, there is no stingy, unchaste, angry people, and no one is so full of vice. 3, 78. When the priests can hardly read a requiem, the suffragan bishop quickly smears his Chresem on the unlearned donkeys and has them struck off. 16, 978. No priest, monk or nun can say: God has commanded me to hold masses, to sing masses, 2c., because they have no command from Scripture for themselves. 9, 1207. There is nothing more dull and unlearned than our priests and monks. They are only concerned about their bellies, and that they are right drunkards. 6, 968. 1045. Where God does not perform special miracles, priests and monks are certainly apostate and disowned Christians because of their status, so that there is no worse nation on earth. 7, 1451. The seducers, priests and monks, were given superfluously in former times; now they are not able to feed three pious, learned, married preachers. 5, 1287.
Pfaffenbeck. Luther sends Spalatin an intercession to the Elector for Pfaffenbeck. 21a, 387 f. Luther's intercession for Christoph Pfaffenbeck to the Elector Frederick of Saxony. 21a, 388 ff. Luther recommends to Spalatin the petition of the priest at Segren and again intercedes for Pfaffenbeck. 21a, 410.
Pentecostalism. It is certain and decided by the holy scripture, which alone to believe
1430Consecration of the monkey - Pentecost. 1431
is that the Messianic priesthood was not instituted by God. 19, 1079.
Consecration of a priest. The pope has no reason for his consecration as a priest in the Scriptures, nor does he follow the example of Christ and the apostles; the testimony of the twelve apostles is before his eyes. 13, 1026.
Parish office. Christ has received his holy dear parish office in the Pabstthum under the abomination. 19, 1275.
Parishes. Luther makes suggestions to Elector John on how to equip and visit the parishes. 21a, 812 f.
Parishes. Luther asks the Elector: after the university is ordered, may he also take care of the preservation and order of the parishes and preachers' chairs 2c. 21a, 800. the Elector writes to Luther: to provide the parishes from the income of our offices and chamber property would be difficult for us; the citizens would like to offer something from their own property 2c. 21a, 804 f.
Parish priest. All Christians are priests, but not all are parish priests. The profession and command makes parish priests. 5, 722. Through a right pastor's office and service, the kingdom of God is preserved in the world, the honor, name and glory of God, the right knowledge of God, the right faith 2c. 10, 431. A pastor should pray like this: Lord God, only do not leave me in my difficult ministry; for where I will be alone, I will easily ruin everything. 2, 277 f. It is not the priest who absolves, but the mouth and hand of the servant is the mouth and hand of God. 2, 435. An inconspicuous pastor increases God's kingdom, fills heaven with saints, plunders hell, resists death, controls sin 2c. 5, 708. A pastor who has God's word is more gloriously adorned than the sun and the stars. 5, 413. Our forefathers demanded parish lords, built churches, and gave much tax for it, and meant well; but it turned out badly. 7, 1060. The great Hansen say publicly: one cannot do without a sow or sheep herder, but one does not need a parish priest or schoolmaster. 2, 634. 2, 634. Many of the parish priests in the villages have to pine away from hunger and thirst, and often do not have enough money to buy a shirt for their children. 2, 1236 Melanchthon says: If you want to have a pastor who teaches rightly, keep him at your expense, where the authorities do not want to let him follow the goods of the parish. 16, 34. When the powers of the world want to mock the poverty of our pastors, they call them Lutheran bishops. 5, 469. The parish lords and the monks skin the people alive.
and flay it so that they may fulfill themselves and the bishops. 18, 1487.
Pfeffinger, Jakob. Luther proposes Jakob Pfeffinger or Caspar Löner as pastor for Oschatz to the visitator Jonas. 21b, 2373.
Pfeffinger, Joh. Luther asks the pastor Johann Pfeffinger to intercede with Duke Moritz for the widow of the pastor at Döbeln. 21b, 2870.
Pipes. God does not ask that many silent pipes be brought together for him, which are to please him by sounding into the wind. 19, 1584.
Pfeiffer. Münzer had a preacher with him named Pfeiffer, a runaway monk, very good for games, sacrilegious and wanton 2c. 16, 165. At Mulhouse, the princes beheaded a bunch of rebels, including Pfeiffer. 16, 173.
Arrows. The poisonous, fiery arrows of the devil are primarily, which he drives in the heart by beautiful reasonable thoughts of the human reason 2c. 12, 705.
Pfeilschmidt. Luther intercedes with the Landrentmeister Hans von Taubenheim for Kunz Pfeilschmidt because of a debt claim. 21b, 2115.
Penny. A penny, which in Latin is called a denarius, is worth half a place quarter of a florin, and eight such pennies or groschen make one florin of coin. 13, 280.
Pentecost. The word Pentecost is taken from the Greek. The Greeks call Pentecost the fiftieth day, because the day of Pentecost is the fiftieth day after Easter. 13, 632 f. Pentecost was a special feast for the Jews because they received the law on the fiftieth day after they ate the paschal lamb and came out of Egypt. 13, 633 f. Pentecost is called the Feast of Weeks. 3, 1501. On the feast of Pentecost it should be remembered that the law was received at Mount Sinai. 3, 1502. In the old Jewish Pentecosts the law was given on Mount Sinai; in the new Pentecosts the gospel is revealed through the Holy Spirit. 13, 2056. From the old Pentecosts and from the preaching of the law, fearful and fugitive people become, like the people fleeing at Mount Sinai, stepping from afar and fearing to die. 13, 2057. We must have the old Mosaic Pentecosts for the sake of the wicked, rough and secure people, but the new Pentecosts of the Holy Spirit for the sake of the stupid, frightened consciences. 13, 2056. From the new Pentecosts and from the preaching of the Holy Spirit come true, joyful Christians.
1432Pentecost - Plough, Sigismund von. 1433
and courageous, bold people who are not afraid of the world or the devil. 13, 2057.
Pentecost. The old Jewish feast of Pentecost was a feast of sorrow, terror, trembling and death, the new Pentecost is a feast "of joy, consolation and life. 13, 2056. We celebrate the feast of Pentecost not because of the revelation of the law on Mount Sinai, like the Jews, but because of the sending of the Holy Spirit. 12, 619 f. Since the Holy Spirit sustains the Pentecostal sermon for and for powerfully, the dear Pentecostal feast and the comforting, joyful Pentecostal sermon has remained and come to us as well. 13, 2055. All who speak at the feast of Pentecost are Galileans and have one mother tongue: nevertheless they appear and speak Welsh, Greek, Persian, Elamite 2c. of the deeds of God. 13, 2060. The more joyful you are and the more certain and firm your faith is in your heart, the closer the Holy Spirit is to you and the more you have of the new Pentecost. 13, 2056.
Pentecostal people. The Holy Spirit makes Pentecostal people who know that they have a gracious God and Father in Christ, and freely confess Christ before all the world 2c. 13, 2058.
Pentecost Sermon. The second article and the sermon of the forgiveness of sins has been the sermon of Pentecost 2c. 13, 2061. The Holy Spirit with the Pentecostal sermon is our comfort and joy, that we ask nothing of the world's wrath and blasphemy. 13, 2060. The Pentecostal sermon and the Christian faith must remain until the end of the world, because Christ sits at the right hand of God and reigns in divine power. 13, 2069.
Day of Pentecost. The little word Pentecost comes from the Greek pentecoste, that is, the fiftieth day. 11, 1021. 12, 619. Once, on the day of Pentecost, Christ visibly gave the Holy Spirit with His gifts to the apostles, for their preaching was new and previously unheard. 5, 1350. On the day of Pentecost, the kingdom of Christ was revealed by the Holy Spirit through the apostles to the whole world. 13, 2047. The Holy Spirit began on the day of Pentecost to carry out His ministry and work, as Christ calls Him, a Comforter and Spirit of truth. 13, 2057.
Pfleumer. Luther recommends Moritz Pfleumer to Spalatin for the promotion of his petition to the Elector. 21a, 457.
Duty. The work of conjugal duty is also sin; but God does not impute it to the conjugals at all, because of his mercy. 19, 1639. In marriage, the measure should be kept that it is a marital duty, which is required and performed, to avoid unchastity and impurity. 12, 453.
Plow, Caesar. Caesar Pflug said: I think there must be idle people who like to handle the things (God's words). 4, 1358.
Pflug, Julius von. The annoyances that Churfüchsen had due to the election of Julius von Pflug as bishop of Naumburg. 17, 56 ff. Des Julius von Pflug Supplication an die Churfürsten, Fürsten und Stände des Reichs wider den Churfürsten zu Sachsen, der ihn verhindert, sein Stift in 'Naumburg zu übernehmen. 17, 61 ff. The Elector Johann Friedrich's responsibility against the complaints of Julius von Pflug. 17, 71 ff. Julius von Pflug was the Cardinal of Mainz Magdeburg's councillor, when he carried out daring and dangerous actions against the House of Saxony. 17, 148. Julius von Pflug is suspected of having engaged in troublesome practices with Duke Heinrich of Brunswick against the House of Saxony. 17, 149. Letter of the Councillors of the Elector of Saxony against Julius Pflug, who claims to be a bishop of Naumburg, to the Emperor and the Empire at the Imperial Diet in Speier. 17, 119 ff. If Julius von Pflug had been consistently elected bishop of Naumburg, he would not have suffered the Elector of Saxony for a bishop of Naumburg. 17, 145. The second main reason for the non-admission of Julius von Pflug as bishop of Naumburg is that the Elector of Saxony, as sovereign of the diocese of Naumburg, does not trust him. 17, 145. The third main reason why Julius von Pflug is not acceptable as bishop of Naumburg is that he is knowingly repugnant to the pure teachings of the Holy Gospel. 17, 154. That Chursachsen of the Naumburg chapter should have urged the estates to approve Amsdorf as a bishop, Julius von Pflug speaks against the truth. 17, 155. The nobility of the Naumburg chapter together with the towns and villages have accepted the pure doctrine of the Gospel, and do not like Pflug as a bishop. 17, 155. The Elector of Saxony would not suffer Pflug for a bishop of Naumburg, even if the Christian bishop Nicolaus von Amsdorf would not be a bishop. 17, 157. On the testimony of the presidents and listeners, the emperor gives Mr. Julius Pflug and Johann Gropper the attestation that they faithfully kept to the imperial order during the conversation. 17, 761.
Pflug, D. N. Luther recommends D. N. Pflug to Veit Dietrich and sends him his sentences against the theologians at Louvain. 21b, 3141.
Pflug, Sigismund von. The congregations of Plötzka and Pretzin complain against Luther that the captain Sigismund von Pflug has paid the income decreed for the pastor to his
1434Gate - Philosophers. 1435
Nachtheil verändert habe 2c. 21b, 2413 f. Luther, Jonas and Bugenhagen ask the Elector to help the congregations of Plötzka and Pretzin, together with their pastor, from the harassment by their captain Sigismund, Pflug. 21b, 2415 f.
Gate. The narrow gate to heaven is faith, which makes man small, even null, so that he must despair of all his works and cling only to God's grace. The gates of hell are called all the powers of the devil with their followers, such as kings and princes with the wise men of this world, who all oppose the rock. 11, 2303. The gates of hell overpower if they bring anyone into sin. 18, 1443. There is no more shameful people on earth than those who are so stubbornly attached to the pope, and who are so mostly built on him, and thus subject to the gates of hell. 18, 1444.
Pfriem, Hans. Poem by Hans Pfriem, who objected to God's government in Paradise. 8, 1275 ff. Narrative of Hans Pfriem, who in paradise wanted to outsmart and master everything. 8, 1301 f.
Phaeton. Phaeton blamed his father's government; now that he was admitted to the government, he almost ruined everything. The same is done by those who judge others. 5, 396 f.
Pharaoh. Pharaoh means bareheaded. 3, 873. The Pharaoh of Joseph's time was a very godly king, the like of which we do not have in our times. 2, 1818. Pharaoh in Joseph's time serves the church for the sake of the word and worship and in honor of God. He is a true holy king. 2, 1737 f. The passage of the hardening of Pharaoh comprehends all passages in itself, and many troops, and insurmountable ones. 18, 1856. Pharaoh's evil will can only want evil, and cannot become other than angrier by being offered the good that is opposed to it. 18, 1839. Pharaoh had to, since his evil will remained, necessarily become angrier, harder and prouder by putting his effort against what he did not want 2c. 18, 1839. God did not give Pharaoh the spirit within, but allowed his ungodly corruption, so that he would be angry under the rule of the devil and rise up proudly 2c. 18, 1836. Although Pharaoh rages against the children of Israel, it does not help, he has to let the people stay. 3, 681. The children of Israel are afflicted by Pharaoh in three ways: by burden and work, by the commandment to the mothers of sorrow and the command to drown the children. 3, 690 f. Pharaoh's own daughter must be Moses' mother. 3, 704.
Pharaoh must be the rod of the children of Israel. 3, 811.
Pharisee. The word Pharisee means a special person who wanted to be special, who separated himself from others, who had special prayers and clothes. 7, 1122. In Hebrew, Pharisee means as much as a special person who separates himself from the common crowd and wants to be something special. 13, 829. 2307. The Pharisees therefore walked in a pious life, outwardly, and also had the name of it; Pharisees, that is, the set apart or drawn out ones. 11, 1336. The Pharisees were among the Jews like the monks in the papacy, had special clothing, special days for fasting and praying 2c. 13, 828. 2306 f. The Pharisees made human statutes out of God's law, and again. 4, 230 f. Christ had no patience with the Pharisees, for it was not the life but the doctrine that was attacked. 3, 179 f. The name Pharisees means the very finest, most honorable, most pious people, who were eager to serve God and keep the law with all seriousness. 11, 1496 f. The reproach of this fine man, the Pharisee, and the mischief that is great in the world, is that he relies on himself and despises others. 11, 1500. The more holy and pure the Pharisees wanted to be, the more Christ makes them unclean and shameful by punishing their sins. 5, 401. The works of the Pharisee are not reprehensible in themselves, but because the person is not good and full of impurity. 11, 1497 f.
Philemon. The letter to Philemon shows a masterly, lovely example of Christian love; for Paul takes care of poor Onesimus no differently than if he had sinned himself. 14, 122.
Philip. Philip of Macedonia acted against the advice of Demosthenes, and also had more luck than sense. 5, 1414.
Philo. When Emperor Caligula was so angry with the Jews that he would not listen to them, Philo said to them: Dear brothers, do not be alarmed; because human help is denied us, God will help. 14, 73. When in the time of the emperor Caligula the Jews were accused by some Greeks before the emperor in the most poisonous way, Philo was sent by the Jewish people to the emperor 2c. 14, 73.
Philosophers. The philosophers are not theologians, because a philosopher has nothing but words of human wisdom, which certainly do not agree with the Gospel. 22, 1932. Even if the philosophers seem to speak Christianly, they are blasphemers, because they do not know that God sent his Son.
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have for the blessedness of sinners. 1, 484 f. The philosophers said that everything happened by chance, because they could not think that the divine wisdom was greater and higher than our counsels. 5, 1518. The pagan philosophers knew nothing of the resurrection of the body and its reunion with the soul. 6, 109. The wisest man among the most excellent philosophers could not say how one could come to God, how one could escape eternal death. 2c. 6, 108. The philosophers subjected themselves to investigate and comprehend the manner of the divine government with reason, which nevertheless does not agree with reason. 6, 185. The philosophers, especially the Platonists, make many imaginations of the deity, but since they wanted to be wise, they finally became fools. 6, 184. A philosopher or lawgiver does not think to attain forgiveness of sin and eternal life through right reason, like a sophist or a monk. 9, 346. The books of all philosophers, who have been purer and more reasonable before others, than Aesop, Aristotle, Plato, Xenophon, Cicero, Cato, have their origin in the natural knowledge of the law. 1, 621.
Philosophy. Philosophy denies providence and judges as if God has nothing to do with the world, but lets everything go as it wills. 1, 808.
Phoenicia. In Phoenicia, it was a shameful custom to ravish the virgins who were to be married before the wedding. 1, 455.
Photinians. The Photinians pretended that Christ was a real, true man, but that he had no soul. 22, 290.
Photinus. Photinus and Apollinaris taught that Christ was a man without a soul, and that the Godhead was in him instead of the soul. 11, 196.
Picards. The heretical Picard takes everything we say against the papists as if it were said for him. 4, 1647. A party in Bohemia, the Picards, declare in a book that they do not believe 'that Christ's flesh and blood is in the Sacrament; they are heretics. 19, 456. Christ's true brothers do not act like the Picards from Bohemia, the spiritual Jews and wretched heretics, who flee from the evil Christians and crawl into corners. 5, 901. The Picards speak: We are not like the Germans; we do not want to keep it with the Roman church out of fear of God. 5, 901. The Picards or Bohemian brethren do not make the celibate status of the priests a necessary one, but leave it free. 15,
The Picards, or Bohemian Brethren, have had envoys to Luther to seek counsel about their faith. 15, 2572. The Brethren in Bohemia have now been reviled for many years with the spiteful name Picards or heretics and schismatics. 14, 364 f. Although the Picards deny that Christ is under any form, they do not say that he is only whole under both forms and divided into each of the two forms. 19, 478. Luther speaks out against Paul Speratus on the doctrine of the Picards and the Bohemians on Holy Communion. 21a, 409. Luther speaks out against Hausmann about the Picards and the Bohemians. 21a, 571 f.
Pilate. The Jews cooled their anger against Christ in such a way that even the pagan Pilate noticed and witnessed that they innocently condemned and killed him out of hatred and envy, without cause. 20, 1955. Pilate always insists that he finds no cause of death in Christ. 13, 422. Pilate finds from all his actions and diligent investigations that it is only hatred and envy that the chief priests and elders had against Christ. 13, 422. To stir up sedition and to make oneself king were things of death that Pilate could not nor should not have suffered. 13, 1783 Pilate knows well that Jesus is not a rebel and murderer, yet he falls and has the innocent crucified. 13, 1784. That Pilate says: "I find no guilt in him" is nothing else than as if he said: "You lie as the scoundrels and evil-doers. 13, 1796 Pilate was a pious man of the world and scourged Christ out of great compassion, so that he might quench the insatiable anger and rage of the Jews. 22, 1228. The pagan judge Pilate also had to testify against the Jews that they had delivered up Christ out of hatred and envy, and publicly recognized and judged him innocent. 8, 594 Pilate made himself part of the sin of the Jews and became guilty of the blood of the righteous man, even though he had testified of his innocence. 8, 946. Although Pilate has Christ scourged, crowned, mocked, spit upon and finally crucified, and does all this by deed, he is not as wicked and evil as the Jews. 8, 938. Pilate, who has nothing but human reason, confesses that the Jews condemn Christ to death for the sake of truth. 8, 916.
Pilgrim. A pilgrim is a wanderer who travels through a country and is not in his city nor in his place, but only lodges in a foreign place, as in a passageway. 9, 935. A pilgrim is not only an arrival, like a stranger, but also a guest,
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who has nothing of his own in the place of his pilgrimage, but passes through badly. 9, 936. Christians are pilgrims after the spiritual birth, since they are born again of the Holy Spirit through the water bath in the Word, and are on earth as guests 2c. 9, 936. A pilgrim is not meant to stay in the land where he lives and in the inn where he stays overnight, but his heart and thoughts are elsewhere, d, 936. We are citizens in heaven, on earth we are pilgrims and guests. Therefore we should no longer need worldly goods, but to fill ourselves up. 2c. 9, 1028. Christians should know that they are citizens in heaven, but here on earth pilgrims and guests, who lie in a strange inn, because they do not belong to their home. 9, 1189. Because we are pilgrims, we must deal with temporal goods as if they were not ours, and enjoy only as much of them as we need to preserve the body 2c. 9, 994.
Pinder. Luther recommends Ulrich Pinder (Norlingen) to Johann Lang at Erfurt. 18, 1970. Luther recommends Ulrich Pinder to Wilibald Pirkheimer at Nuremberg, and asks for a supply for him. 21a, 150 f.
Pintzelt. Luther recommends M. Nicolaus Pintzelt to the Zerbst City Council as a preacher. 21a, 918.
Pirkheimer. Wilibald Pirkheimer wrote Wider Oecolampad with great courage and zeal. 15, 2642.
Piscator. Luther answers some ecclesiastical questions to Christoph Piscator in Jüterbock. 21b, 3033.
Luther thanks Friedrich Pistorius, abbot in Nuremberg, for a clock given to him. 21a, 931. Luther expresses his joy to Abbot Pistorius about the commemorative coin that the council had minted in his honor, but even more about his right position on the sacrament. 21a, 1143 Luther wishes Abbot Friedrich Pistorius luck for his marriage and praises the marriage. 21a, 1723 ff. Luther's attribution of the 118th Psalm to Abbot Friedrich Pistorius at Nuremberg. 5, 1178.
Pistorius, Chancellor. Luther writes to Lauterbach: With regard to Pistorius, the old chancellor, there is good hope, because in Regensburg he is said to have acted truthfully and sincerely. 21b, 2652.
Pittig. Luther asks Duke Moritz of Saxony for a one-time support of money for the former Augustinian Lucas Pittig. 21b, 2649.
Pius. Pope Pius II has expressed the wish that pastors be allowed wives again by a Concilii decree. 19, 472.
Plagues. Even if you have to suffer many plagues, let them go, for they are necessary and useful to us, so that strength may be exercised through weakness. 22, 803. The fatherly punishments and plagues only concern this temporal life and are useful to us, because they either make us proven, or humble, or improve, or glorify God's glory. 1, 825. God sometimes inflicts punishments and plagues on the pious to test their faith and constancy. 1, 822. The pious are often also plagued so that they hold on to humility and do not exaggerate their gifts. 1, 823. Through the plagues, Job is proven innocent, Paul is humbled, Mary Magdalene is called to repentance, and God's glory is revealed in the blind man. 1, 825. God sends plagues through the authorities, theurung, pestilence, Turks, Pabst and devils 2c. so that we should call out to him when we are struck. 2, 1492. The four plagues of God in the world are: Diseases, wars, theurung and wild animals. 7, 1968 God sends his plagues and punishments on the wicked, not to destroy them, but to make them better. 3, 793 f. The wicked are punished with the rod of wrath, with horrible plagues, which are followed by eternal death and damnation. 1, 825. There is no greater plague than when God is silent and does not let himself be heard. 3, 267. The greatest plague is when God takes away the word, a much greater plague than when God takes away our bodily bread. 3, 1683. The greatest plague and heartache is when God takes away the right preachers and lets false teachers come. 3, 635.
Plato. Plato wrote many things, as did Aristotle, on how to govern a state 2c., but they are only words, and nothing follows them. 5, 1486. Plato and Cicero conclude that empires cannot be governed without injustice and falsehood. 5, 390. Plato posits an eternal matter and idea, but says that the world had its beginning and was created from matter. 1, 6.
Plates. The plates, the holy water and the consecrated salt are overturned in such a way that one asks where a promise of God is for it, not by ridiculing this. 4, 1820.
Pliny. Pliny wrote to Emperor Trajan that he knew of no evil that the Christians did, except that they all came together early in the morning and sang several hymns of praise, so that they honored their Christ 2c. 9, 1196. 9, 1196. Pliny was very wise, and yet he considered the sun to be a god. 3, 1677. The pagan Pliny says that dreadful unchastity is based on
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the drunkenness follows. 3, 1349. Pliny writes that there is a greater variety of animals in the sea than on land. And this is true. 4, 1624. Pliny accuses nature of being our stepmother, and therefore makes a great clamor about the poisonous animals; but the innumerable goods that we have from cows, sheep 2c. he does not see. 1, 1344. Pliny and the Epicureans mock and ridicule the doctrine that death should be such a passage, where one goes from this restless life to rest. 2, 15. Pliny, who is a pagan and has no word of God nor holy scripture, disputes as a clever fool against the resurrection of the dead. 8, 1316.
Plötzkau. Luther sends the petition of the convent virgins in Plötzkau, who ask to be allowed to choose another Domina, and recommends the same. 21b, 2092 f. 2095.
Plutarchus. The pagans have written many books about the vice of slander, especially Plutarchus. 5, 867.
Pniel. Pniel means God's face. 3, 517.
Poach. Andreas Poach's letter to Erasmus Schmid, mayor of Nordhausen, on Luther's sermons on 1 Cor. 15, 35-57. 8, 1272 ff.
rabble. As soon as one leaves too much will to the mob, no one can deal with it. 3, 616.
Poets. The poets lie a great deal, for if they have a little cause, they make a thing very great, as the good painters paint a person much more beautiful than he is. 22, 1564 f.
Poles. It is said of the Poles that they speak: they believe what their king believes, and think that they have spoken wisely. 13, 1436.
Police. The police or the secular regiment would not have been necessary if man had not fallen into sin. 1, 427. The police did not exist before the fall; it is a necessary shell and medicine of the depraved nature. 1, 127.
Poltergeists. The great number of vigils, masses or funerals, churches and altars are all founded and erected on the speech and answer of the poltergeists. 19, 1142. The poltergeists throughout the world, in all corners, have asked for mass as departed souls; no soul has ever asked or desired for Christ. 16, 1655. The poltergeists are vain devils, and not human celestials, who therefore pretend to be redeemed, so that they made a mockery of the holy Sacrament. 19, 1139. Try this, and show this belief, that the poltergeists are devils, and you will find
See to it that these spirits from now on desist from their scattering and foolish work. 19, 1139. Because you are sure and certain that one should believe nothing but what God demands, you should despise the poltergeists. 19, 1135. One should not ask a poltergeist who he is, because one knows that it is the devil; one should also not conjure him. 22, 774. Narrative of how a poltergeist in Magdeburg was driven away by contempt. 22, 729 ff. Luther's advice to the pastor of the church at Subtitz, who complained that poltergeists and ghosts were breaking his household goods. 22, 726. Before these times, there were many poltergeists everywhere, who frightened the people so that they did what they asked of them, because they did not know the devil. 8, 347. If there is a poltergeist or rumbling spirit in your house, do not make much disputirens, and know that there is no good spirit there, and that it does not come from God. 11, 316. If you have a rumbling or poltergeist in your house, who pretends that you should help him with measurements, you should certainly consider him a devil. 11, 1207.
Poltersberg. The Poltersberg is a right grove, where one comes to the Kirchmeß, drinks and eats, and drives all Büberei. 3, 1776.
Polycarpus. St. Polycarpus said to his tormentors: This fire (with which he was burned) goes out, but the future one will not be extinguished. 7, 99.
Polygamy. Luther speaks out against Joseph Levin Metzsch against polygamy. 21a., 901 f.
Polyphemus. The cyclops Polyphemus promised Ulysses that he would befriend him, that he would first eat his companions and then him. 10, 865.
Pomelanus. Luther recommends Philipp Pomelanus, who was expelled for the sake of the Word, to Jakob Probst. 216, 2306.
Pommer, Johann. Since Luther wrote for Johann Pommer because of wildprets for his wedding, the prince feared that he might be accused of showing favor to the priests who had been moved, and it was given to Luther. 15, 2617. Pommer was forced by necessity to take payment for his lectures. 15, 2618.
Pomerania. Luther and the other theologians write to the princes Barnim and Philipp of Pomerania to prevent the occupation of the bishopric of Camin by the seventeen-year-old Count von Eberstein. 216, 2976 ff. Luther and his colleagues write to the Pomeranian councils about the nomination of a bishop of Camin. 216, 2988 ff. Luther invokes the intercession of Duke Philip of Stettin, Pomerania, for Peter Schwabe and Simon
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Wolder, who were expelled unfairly from Stolpen by Duke Barnim. 21b, 3110 f. The Duke Barnim of Pomerania offers against Luther and comrades, to lead Peter Schwabe and Simon Wolder on their request and to hear their excuse fully. 21b, 3121.
Pompey. Pompey was overcome by Caesar, from whose kinship he expected protection and help. 6, 229.
Booger yarn. People used to scare children with the booger man. With it, one wants to show them both kinds of spirits, good and evil. 10, 1047.
Porphyrius. Origen and Jerome, by their allegories, have given the blasphemer Porphyrius just cause to mock the Christians, as if their doctrine were such a vain deception. 14, 1770 Of the tree of Porphyrius, that is, a table of logical categories. 8, 1387 The whole bundle of the tree of Porphyrius is less than a fiction of old women or the dream of a sick man. 15, 2401. It would have been better for the church if Porphyrius with his universals had never been born to the theologians. 18, 24. Porphyrius falsely accuses Paul of arrogance, because not out of arrogance, but for the sake of the honor of the divine reputation, he did not want to discuss with flesh and blood. 8, 1399. Porphyrius and Julianus accuse Paul of being presumptuous. 9, 107. 110. Porphyrius, Celsus, Julianus accuse Paul of arrogance, because he attacked the highest among the apostles, in view of the church. 9, 147. Porphyrius and Julianus do injustice to Paul, who blaspheme that he only punished Peter out of arrogance. 9, 164.
Trumpet. God allows us to need the temporal goods that he gives us, but that we need them in such a way that we wait for the last trumpet 2c. 8, 1332. 8, 1332. The last trumpet of God will be the last thunderclap, which is great and almighty and will be the garaus. 8, 1330. The voice of the archangel and the trumpet of God are thunder and lightning. 8, 1326.
Posen. Luther writes to Bishop Amsdorf about the Abbot of Posen, who wanted to marry, and asks that he not be deprived of the administration of the monastery for his sake. 21b, 3157.
Buffoonery. Buffoonery becomes all the more evil the more sacred the things are in which it moves. 3, 1305.
Postil. Luther hastens the completion of the postilion. 15, 2542. The so-called Postils, of which the Advent Postils and the Evan
gelio are finished, will go out in this Frankfurt Fair (1521). 21a, 335.
Potiphar. Potiphar became great and rich, not through his, but through Joseph's diligence and work. 2, 1238. There were two men of the same name Potiphar, one a magistrate, the other a priest. 2, 1415.
Splendor. The burghers in cities want to precede the nobility in great splendor, the nobility wants to equal princes and kings; that is, to go too far to the right. 1, 1715.
Predestination. One should not brood over predestination, but certainly believe that one is predestined. 21b, 3225 f. - See predestination.
Praedicatio identica**.** From the praedicatio identica. 20, 1026 ff. The two unities, the natural and the personal, teach us that the praedicatio identica is not contrary to Scripture, or that two different beings are spoken One Being. 20, 1030.
Presenting. The parish priests who had received fiefs and offices by profession were also presented, that is, referred to the angle bishops and had them invested or assigned. 19, 1266.
Pravest. Wilhelm Pravest, a preacher in Kiel, asks Luther to tell him what he thinks of some of the teachings that are being imposed on Luther. 21a, 1100 f. Luther punishes Pravest in Kiel because of his hypocritical and deceitful behavior, that he, an enemy of the Gospel, had pretended to be a lover of the same 2c. 21a, 1139 f. Luther writes to Paul Heuge, mayor in Kiel, to expose Pravest. 21a, 1141. Luther informs Conrad Wulf, citizen of Kiel, who had reported Pravest's behavior to him, that he had written Pravest a harsh letter, which he would probably not praise as much as the first one. 21a, 1142.
Practice. In all states, things and practice make people more learned than knowledge. This is what happened to Luthern 2c. 22, 1502.
Preaching. After the great darkness in the ministry, especially great zeal and diligence in preaching the Word of God is necessary. 4, 1748. There is no higher and greater work that we can do on earth than to draw people with preaching and teaching. 13, 2246. Preaching is the highest and noblest ministry. 3, 229. Preaching and praising God is the most pleasing work to God. 3, 914. Preaching, asking and pleading in a right faith is to be regarded as little, but before God it is a great and mighty thing. 3, 1016. I am called to preach; if I preach God's word loudly and purely, I am doing a holy work in which God is well pleased. 13, 2223.
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In Christianity, one cannot preach rightly, but preach by faith alone against good works and the law of men. 3, 701. There are only two words to preach: the law, which reproaches us for our sin and God's judgment, and the gospel, which points us to Christ and in him to God's grace. 11, 723. Nothing is to be preached or done in the church except what is certainly God's word; no man is to be able to do anything here, no thought nor strength of man is to be valid. 12, 841. To preach the word of God is nothing else than to bring upon oneself the fury of all hell and Satan, after which all the saints of the world and all the power of the world. 6, 480. First preach, second suffer and be afflicted, these please our Lord God and are the highest sacrifices. 4, 1605. He who preaches about Christ proclaims and brings the right comfort, since it is impossible that hearts should not rejoice in it and be of good cheer. 13, 625. "Preach in the name of the Lord," that is, God wills to do that which Christ preaches; but he preacheth grace. 3, 1947. None of his own shall appear and preach in the church, but one must be drawn out of the multitude and set up. 9, 1014. Where there were not men, but vain women, as in nunneries, they would also raise up a woman among them to preach. 9, 1015. Christ commanded the apostles to preach the gospel bodily, but besides the preaching, he himself comes and is also present spiritually, speaking into the hearts of the people. 9, 1244 f. Christ no longer preaches bodily, but is present with the Word, and preaches to the spirits spiritually in the heart. 9, 1245. No one should teach or preach anything unless he is sure that it is God's Word, so that our conscience may stand on a firm rock. 9, 1271. We will never be able to make a whole city, village or house devout by preaching. 13, 2459. Luther says: When I am to preach, I do not outline the individual pieces, but only the main thing; other things that are necessary occur to me while I am speaking. 22, 637. The whole way of preaching or rhetoric is to divide, explain, summarize or conclude. Application to the preaching of faith. 22, 1834. What we do in preaching, suffering, we do all for God's glory and for the salvation of the elect, so that they may also believe. 22, 675. Bucer and Zwingli preached at Marburg in such a way that the poor people had very little of it, in great splendor, and everything in the most elaborate way, so that they would have the praise of it. 22, 664. We want to praise God
Preach in honor, and do not regard the judgment of men. If someone can do it better, let him do it better. 22, 634. It is impossible that a hopeful, proud, presumptuous man should be able to preach Christ; he only wants to have broken, afflicted hearts and humble spirits. 22, 1041. Luther says: I do not preach to D. Pommer, Jonas, Philipp, but to my Lenichen, Hänsichen, Elsichen, to whom I pay attention. 22, 1568. wenc. Link and Veit Dietrich preach in such a way that the common man learns something from it. M. Joachim Mörlein pleased Luther very well with his sermon. 22, 680. We preach for the glory of God, although no fruits follow, and although many blaspheme, yet it is good to preach Christ for the sake of less. 22, 304.
Preacher. There is no more precious treasure on earth and in this life than a right, faithful pastor or preacher. 10, 427. Even if a king could build a church of pure gold, it would be nothing compared to a right, God-fearing preacher. 5, 708. No mountain of gold or silver in a country can be compared to the treasure of having a godly preacher. 5, 709. The LORD who speaks with Moses is JEsus Christ, the future preacher of the New Testament. 3, 1953. JEsus Christ, Jehovah, God and man, has been the preacher of the people of Israel. 3, 1947. It is highly necessary to ask God from the bottom of our hearts to give us valiant preachers who will awaken us to the words of the Holy Scriptures and explain them so that we may understand them. 13, 69. Although God could teach the people the gospel without preaching, he does not want to do it, but needs preachers externally through the word. 14, 1787. Although God would like to work all things inwardly without the outward word, only through his Spirit, he will have the preachers as helpers, and do it through their word. 2c. 12, 436. The law, yes, even the word itself, is nothing without lawyers and preachers whose ministry God uses. 22, 1562. It is an honor and comfort for a preacher of God's word that we are certain that we are God's instrument, that our tongue is God's tongue, and that our voice is God's voice. 7, 113. Because the preachers are God's fellow workers, no one should be so learned or so holy that he would miss or despise the very least sermon. 12, 436 f. All apostles and bishops are Christ's servants, that is, Christ's preachers, Christ's messengers, Christ's ministers, dispatched to men with His message. 12, 55 f. All preachers should be sure that they can say: God speaks it, this is God's word; otherwise they may well stop preaching.
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Let stand. 6, 878. The apostles and preachers, who preach exactly what Christ taught and preached, are to be accepted as much as if God himself spoke with his own voice. 8, 822 f. If a poor preacher comforts me, I should be so wise as to remember: You do not speak to me; your voice is good, but God speaks through you. 7, 2122. We preachers can comfort the brethren in the most certain way and say: It is not I who speak to you, but Christ through me; my word is not my word, but Christ's word. 7, 114. To the preachers who are taught by God, an untiring and unconquerable power is given to teach the word and to punish all adversaries. 4, 1108. When a preacher preaches God's word, baptizes, administers sacrament, exhorts, punishes 2c., he serves not only the people, but God, who has commanded such things. 13, 2358. Whoever wants to be a preacher, let him mean it with all his heart, that he only seeks God's honor and the neighbor's betterment. 13, 555. The hearing we have from the church, the spirit from the Lord; the voice from the preachers, the power and effect from the Holy Spirit. 6, 739. If only the preachers remain right, and the doctrine is preserved, God will give grace that there will always be some among the multitude who accept it. 8, 1093. If we preachers say what needs to be said, we have saved our souls. 13, 1715. The preacher is commanded to lead the word, even though no one wants to hear him. 3, 790. Preachers should do their part and show God their success. 3, 825. Preachers are commanded to preach, not to make people justified and devout. 3, 790. Luther believed, because he was a monk, that people would immediately run to the gospel; but a preacher must have become acquainted with the world 2c. 22, 673. Commonly preachers, especially when they are new and have just come out of the ditch, think that as soon as they say something, everything should happen and be changed immediately. 14, 1425. It is a sin against God if we preachers do not teach the people rightly and pray for them. 2c. 20, 2205. We preachers can do no more than to be the mouth of our Lord Christ and his instrument through which he preaches the word. 11, 781. He who leads the preaching of Christ purely, and points the people to Christ as the one mediator between God and us, he, as a preacher, does the will of God. 13, 801. A good preacher should not preach anything else to the people but Christ alone, so that he may be known for who he is and what he gives, so that no one may step out of his word. 13, 556. What I preach as a preacher, that shall be
I put it on God, not on myself. 9, 917. Let the Holy Spirit drive the preachers in faith, and the devil will be weakened. God will direct it, he will give us mouth and wisdom 2c. 9, 917. A right preacher must be a sprightly, traveling man; he who wants to lead others should not sleep, because of the false prophets. 9, 915. All preachers should lard their sermons well and guard them with scriptures, so that their foundation stands entirely on God's word. 9, 1016. 1176. If we want to be preachers and teachers of others, we must keep the difference between the righteousness of the law and the righteousness of Christ with all diligence. 9, 25. It must be so in Christianity that especially those who want to be preachers love their Lord Christ with all their hearts above all things on earth. 8, 416. A pious, God-fearing preacher must be of such a mind that nothing is dearer to him than Christ, his Lord and Savior, and eternal life. 22, 674. Where the mother's heart, the great love, is not there and drives the preachers, there the sheep are badly cared for. 13, 483. A preacher, indeed every Christian, should be certain of his doctrine, not deal with human conceit. 3, 1046. A preacher should also be certain that he teaches and preaches God's word and does not teach the doctrine of men or the doctrine of devils. 8, 30. All preachers are commanded to stay with the apostles' doctrine and not to teach anything else. 11, 1004. A preacher leads God's housekeeping by virtue of his command and office, and may not say anything else than what God says and commands. 12, 1414. Right preachers should teach God's word diligently and faithfully, and seek its honor and praise alone. 12, 1259. Every preacher should have this glory, so that he can say with certainty: I have this confidence in God in Christ, that my teaching and preaching is truly the word of God. 12, 839. A pious preacher should take with him the glory that he has preached the gospel rightly and faithfully, and should claim it against the devil and all the world. 9, 1703. When a preacher baptizes a child, absolves and comforts a sinner, it must be done in the certain confidence that it is Christ's command. 12, 839. A right preacher pushes the article of Christ most of all, yes, without ceasing, as everything that belongs to our blessedness lies in it. 8, 798. A preacher should teach nothing else than that which is according to the doctrine of faith, which alone is based on Christ. 3, 489. Preachers should be careful to let Moses, where he gives commandments, remain a master, teacher and lawgiver of the Jews, and not push him on the Christians. 3, 1004. Many preachers know Mosen
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not to preach rightly, want to make a Moses out of Christ, a law book out of the gospel, and works out of the word. 3, 1005. No one should enter the office of a preacher without being called; but if he is called and required, he should go willingly. 2c. 9, 1277. A preacher must have two things: the office and the word. 8, 30. A preacher should have these three virtues: First, he should be able to speak; second, he should not be silent; third, he should be able to stop. 8, 30. The appearance of a preacher is that he has an office and is certain that he is called and sent, and that what he does is for the sake of his office. 8, 30. No preacher should be sought or accepted who does not come from the Christian church. 8, 97. No preacher, no matter how pious or righteous, should dare to preach or teach secretly among the people of a papist or heretic priest. 5, 721 f. Even a preacher works by the sweat of his brow; it is certainly the greatest work to work with the head, if he studies faithfully, so that he may direct his ministry by preaching. 2c. 10, 665. We preachers should not have more from our ministry than abundance. But those who want more and preach for the sake of money and good are hirelings. 13, 555. God has commanded that we should feed the preachers of the Word of God and also educate our children to become preachers. 7, 1058. Where will we get preachers if we do not feed and train them? 11, 1378. Only let your child learn confidently that he will become a preacher, there will be a lack of people rather than of goods. 10, 437. One must strive much more for many preachers than for good scribes in the church. 4, 1118. In the choice of a preacher, one should primarily look at whether he is a God-fearing, reasonable, sincere, honest man. 3, 1658. Under the gospel, everyone wants to do what he desires; the pastors and preachers are not only despised, but also treated badly. 13, 2658. Where there is the right word of God and faithful preachers, they must suffer hunger and need; false teachers must always have plenty. 14, 68. If one is to feed right preachers, one counts the morsels of bread into their mouths. 3, 1689. If the pope did not feed us from his own, we preachers would all die of hunger. He has snatched the stolen goods to himself, so we must snatch them out again. 22, 635. One does not want to feed the right preachers, one gives enough to the devil's preachers. 3, 258 f. Now one cannot feed one preacher, where before one fed two hundred monks.
filled. 3, 413. We cannot feed a right preacher or two, but we can fill a hundred and a thousand monks and priests who lead us to the devil. 3, 618. Abroad the word is persecuted, with us it is despised and neglected; the preachers almost have to die of hunger, and their reward is ingratitude and hatred. 5, 369. It seems little thing to feed or protect a poor, pious preacher, but to build a jam church 2c., that glitters, that seems. 5, 708. Righteous, pious hearts should hold their preachers in all honor with all humility and love, for the sake of the Lord Christ and his word. 7, 600 A pious preacher lets God decide where he will eat, 2c. but takes comfort in another treasure in that life. 7, 562 A pious preacher only sees to it that he directs his ministry rightly, so that the souls are helped, whether he does not get much out of it, or even has to suffer for it. 7, 562. According to divine law, one is obliged to provide teachers and preachers with food and clothing. 7, 82. Baptism and gospel are not sold, but given for free, but again, a preacher is to be fed. 7, 1783. The preachers who let poverty frighten them from their ministry are not excused, because they lack faith that Christ will nevertheless give them their body food. 11, 1378. If we are to have pastors and preachers, they must also be given their first fruits, tithes and offerings, that is, their sustenance. 12, 1222. The preachers are to be kept in such a way that they can wait for their office, can devote themselves to study, and do not have to either leave food by half or deal with other trades. 13, 8. What Christ will say to those who have not provided for the preachers of the Word of God, poor disciples and wretched, poor Christians. 11, 1890. We preachers feed on the goods which our forefathers, long since buried, have endowed for God's glory. 7, 2133. A preacher who is a husband can encounter nothing more difficult than when he sees his wife and children starving, whom he could feed splendidly if he entered another profession. 14, 1050. Every preacher should prove the two things, namely innocent life, so that no one has cause to blaspheme the doctrine, and blameless doctrine, so that he does not deceive anyone. 11, 567. Thus a preacher of the gospel must hold himself that his life is innocent and his teaching blameless. 12, 1323. Christ, the truth, had to "go to the cross" as a murderer. It would be necessary that a preacher who wanted to go out of the pulpit and preach the truthful gospel, should first be confronted with the
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Sacrament' would be provided. 12, 1124. There is no vice in a preacher or teacher more harmful or poisonous than vain honor. 12, 410. May God protect us from preachers who please all people! 3, 1656. If a bishop or preacher would be falsely accused of immorality, theft, adultery, 2c., he should not keep silent about such wrong and thereby confirm it. 2, 1304 A preacher should also practice the example of Christ, so that just as Christ did and suffered everything for our sake, we should also gladly do and suffer everything for the sake of the word. 13, 556. If you are a preacher or a minister of the word of God, stay with the reading of the Scriptures and the ministry of teaching, and do not turn to anything else. 5, 1540. A right preacher does not have to come trolled of his own accord and discretion, but has to do it ex officio. 7, 352. Right, pious preachers will with all faithfulness seek nothing else than the benefit and salvation of all people, without all burdening of conscience and also of temporal goods. 7, 600. The preacher who has and preaches God's word rightly fulfills the second commandment. 3, 1077. The people who obey a right preacher and accept the word as if God himself spoke it, fulfill the second commandment. 3, 1077. A heavy burden is laid upon us preachers, that we should conduct our ministry in such a way that we will have to answer and give an account of it on the last day. 13, 1714. A preacher should not be silent, but should confess and speak out fearlessly and unabashedly, no one considered, it affects whoever or whatever it wants. 7, 354 A preacher shall not look at gracious or angry lords and nobles, neither money, wealth, honor, power, nor shame, poverty and harm, but speak what his office demands. 7, 354 A preacher should be like one who waits on the sick; he treats them neatly, gives good words, speaks kindly to the sick 2c. 11, 1547. A preacher should avoid various or different text and form of the Ten Commandments, Our Father, Faith, Sacrament 2c. and always take one form in front of him and stick to it. 10, 1b. The first and foremost task of a preacher in order to teach is to focus on the matter and the content and essence of the matter and to instruct the listener. 22, 1392. If a preacher who trusts in God falls outside the concept, he should be sure that he will speak what the people want, even if it displeases them. 22, 636. One should not address all the men of war whom one meets. That is a foolish preacher who thinks he wants to do everything.
say whatever comes to his mind. 22, 642. The best preacher is the one of whom you can say when you have heard him: This is what he said. 22, 644. The preacher who wants to teach well and comfort the consciences does not bother with subordinate things, but with the content of the present gospel. 22, 644. Of the qualities and virtues of a good preacher. 22, 640. Speaking slowly is most convenient for a preacher and a fine virtue, because he can therefore deliver his sermons all the more diligently and thoughtfully. 22,^62. Every preacher should get used to preaching plainly, and should remember that he must preach to unintelligent people, as peasants and boys of twelve years 2c. 22, 663 f. Luther said to new, fainthearted preachers: "When I ascend the preaching chair, I look at no man, but think that they are vain blocks, and speak my God's word. 22, 664. A teacher or preacher's speech should follow and grow from the heart, and not originate in the mouth. 1, 1000 A preacher should not look like a scholar, but let himself think that he is the most learned when he speaks of God in the pulpit. 22, 675. It is not good for a preacher if he has peace and is not challenged by anyone; it is a sign that he does not have the right doctrine. 5, 1125. A preacher should teach loudly and faithfully and, if he does everything, expect not honor but shame and contempt, not riches but poverty 2c. 5, 371. It is a dangerous thing when a preacher who is right in God's word has a great following and chance to be praised. 5, 301. A preacher should not take pleasure in himself and lust for his own glory, but seek God's glory and the neighbor's blessedness. Luther reproaches all preachers with the examples of Zwingli, Oecolampad, Carlstadt and Muenzer, that they do not seek their honor in the holy Scriptures. 22, 677. If a preacher seeks honor and riches, it is impossible for him to preach or believe rightly. 7, 1080. Beware of preachers who seek their honor, and stay with Paul, who wanted to know nothing but Jesus Christ crucified. 19, 967. Preachers should take care of their preaching ministry, so that they do not dishonor it by seeking their own or abuse it for gain. 14, 1036. He who teaches in such a way that he does not find an enemy, and no revenger to persecute him, is not a complete and righteous preacher of the word of God. 4, 633. Peasants, burghers and squires trample their pastors and preachers underfoot, and do not grant them their morsel of bread. 8, 355. When the world and the devil have a
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The preacher is plagued by heart and soul, so that he may say, "If another preacher is to preach in my place, he should seek counsel in God's Word and base himself on it. 13, 2621 f. The piece hangs on all Christians, especially on the death of preachers, that they are still wronged and blasphemed as heretics and children of the devil. 13, 1163. A preacher who has a hundred virtues obscures them all by one fault. 22, 641. It is not enough for a preacher to be certain of his doctrine and faithful in his ministry, but he must also be able to confront the devil and refute error and false teaching. 9, 819 f. Through strong preachers who confidently speak God's word, false tongues are overcome and transformed into true, Christian tongues. 2, 1279. Every Christian, especially a preacher, must be proud where God's word and honor are concerned; there he should stand as a wall and not retreat a hair's breadth. 7, 1085. A preacher, according to his office, can neither disgrace nor revile anyone; he would only be a mischievous one who mixed his own resentment and hatred into the office. 11, 1365. Those preachers who do not punish sin open hell and close heaven. 13, 2760. Those pastors or preachers who do not punish sin must go to the devil with other people's sins, even if they are children of blessedness for their own sins. 11, LXIII An apostle, preacher or teacher is entitled to harshly rebuke the people he presides over out of Christian zeal, and such rebuke is fatherly and holy. 9, 251. Preachers would rather keep silent and let the world go unpunished if it were up to them; but this office is laid upon them by the Holy Spirit. 2c. 8, 648. The preachers have from Christ the defiance and comfort that their punishment is the ministry and work of the Holy Spirit, that he will also keep them in it 2c. 8, 648. The oral sword should remain with the preachers, with the secular rulers the office of the fist. 7, 1792. Let no one interpret the story of Christ driving the merchants out of the temple as a preacher wanting to use violence like Christ. 13, 826. Preachers should not joke or be humble where God's honor is concerned; the devil takes away the humility that departs from the word of God. 7, 1083. A preacher must be a warrior and shepherd; he must nourish, that is, teach, that is the hardest art; after that he must also be able to defend or fight. 22, 649. A preacher must teach and defend. Erasmus does neither, but is ambiguous, that is, a godless mocker of religion. 22, 649. The preachers are supposed to teach and argue with their lords and rulers.
to stop them from considering their ministry, to force the Jews to work, to forbid usury, and to control their blasphemy and cursing. 20, 1997 A preacher who has the gospel of Christ can say, "I have been given authority by Christ over sins, to forgive and to retain them. 13, 1957: The office of the preacher is to forgive and to proclaim the forgiveness of sins in the name of Christ; but it does not belong to Caesar to forgive, but to punish evil. 13, 2491. A preacher should not only have honor, but also work and earn the honor, otherwise there is no happiness in the honor. 13, 2402. Where a preacher does not change anything in the order of Christ, even if he is evil and a sinner because of his person, this does not take anything away from the ministry. 13, 629. Foolish preachers hinder the gospel more than the open enemies of the gospel. 5, 1444. It is foolish and ungodly that many preachers condemn God's creature by directing their attacks against honor, authority, dignity, riches, gold, good gossip 2c. 5, 1378. A false preacher is the worst person on earth, and no thief, murderer, mischievous person on earth can be compared to him, who would be so evil. 7, 1154. The preachers of the papal church almost surpass the pagan poets in lies and fables. 3, 1332. The devil gives false doctrine to the false preachers and "rotten spirits", which they adorn with the appearance of wholesome doctrine. 3, 1073. The preachers in the papacy never touched the benefit of the suffering of Christ, and to produce emotion was their work and the suffering of the listeners. 22, 1892. Luther declares himself against Spalatin's desire of the Torgauers to exchange their preachers, who have weak voices, for others with strong voices. 21b, 1946 f. Luther informs Jonas that he cannot send preachers to Halle. 21b, 2593.
Preacher Solomon. The book "The Preacher Solomon" is called Koheleth in Hebrew, that is, one who speaks publicly in a congregation. 14, 30. The book Koheleth, which we call Ecclesiastes Solomon, is a book of comfort. 14, 28. The book "Ecclesiastes Solomon" was not written by King Solomon with his own hand, but heard from his mouth through others and summarized by scholars. 14, 30. The "Ecclesiastes of Solomon" should rightly have the title that this book is written against free will, because it all goes to show that all men's counsel, suggestions 2c. are in vain. 14, 32. In the book "Ecclesiastes" Solomon teaches against unwillingness and temptation, to be patient and constant in obedience, and to always wait for the hour with joy.
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Luther considers Ecclesiastes a useful and necessary book for all who are to rule and preside over others in worldly government. 14, 164. Especially new rulers should read "Ecclesiastes Solomon" who want to rule the world according to their advice and demand everything according to the guide. 5, 1527. Many of the holy fathers and teachers of the church have done great harm through the wrong understanding of "Ecclesiastes Solomon". 5, 1374. The saying of Christ Matth. 6, 34: "Do not worry about tomorrow" 2c., is the gloss and content of "Ecclesiastes Solomon". 14, 33.
Preaching. If God wants to give faith, he needs the means to do it through human preaching and through an outward bodily word. 11, 726. We have to learn all our lives from every sermon, let it be regarded as little as it wants to be. 12, 1378. Preaching is the greatest service of God, and not only that, but also the best we can have in all cases, especially in death. 12, 2073. The diligent preaching of the Word of God is the true service of the New Testament. 4, 1748. No higher preaching has come into the world than that which the almighty, eternal, merciful God does of His equally almighty dear Son: "This is my dear Son. 12, 1135. There are only two kinds of offices or sermons that can be preached in the church, one of the Old Testament, the other of the New Testament. 12, 836. That we create something good among you and write it in your heart through our preaching, that is God's own work, who gives such things to the heart and mouth to speak, and presses them into the heart. 12, 841. There should be a right preaching, as in a collation over tables something is traded. 12, 189. Through the preaching of the Holy Spirit, even those who are blameless in the sight of the world, even those who are careful to live according to the law and the ten commandments, are thrown under God's wrath. 11, 890 f. When we gladly hear the preaching of Jesus Christ, the Son of God, who became man for our sake, then God sends the Holy Spirit into our hearts through this preaching. 9, 496. St. Paul gives the oral preaching of the Gospel the prize, that through it alone they stand and are saved, against the blind spirits who despise the outward word and sacrament. 8, 1099. The world has had to let the Holy Spirit's preaching go, and those who have opposed it have lost their heads over it. 8, 649. We want to command the preaching of Christ, John 14-17, to the devout Christians as their highest and most precious treasure and comfort. 8, 267. The sermon, which the Lord Christ preached after the Last Supper.
is the best and most comforting thing he has done on earth. 8, 265 f. This is the preaching of the New Testament, not to preach ceremonies, not to preach worldly laws, but to preach the kingdom of heaven, that is, life everlasting. 7, 78. Isaiah refers the Jews to oral preaching, so that they do not become too spiritual, like our heretics today, who cry out: Spirit, Spirit! 6, 79. The sermon of mercy belongs to the lost and afflicted; the sermon of wrath and punishment belongs to the hard and sure. 5, 187. At the end of the sermons we pray that God may preserve his word for us and grant that we may persevere in it. 4, 2145. This is not a Christian sermon, if you preach Christ only according to history, but if you teach that it serves us, who believe, to righteousness and salvation. 4, 1128. No one should be forced to preach life and salvation by human force, since God requires a willing heart that believes. 3, 1530. Our preaching should be as valid as if God himself said it. 3, 256. Public preaching from heaven has only happened twice, namely through the giving of the law and through the outpouring of the Holy Spirit. 3, 2. The oral preaching of the gospel is the most certain, and is the explanation of the Old Testament, which is still dark. 22, 1786. Long sermons destroy the devotion and the desire to hear in the listeners, and the preachers do themselves harm. 22, 1568. A long sermon is detestable to Luther, because the desire to listen is lost in the listeners, and the preachers do themselves harm. 22, 637. Just as Moses briefly describes the histories of the patriarchs, the evangelists in the New Testament have also described the sermons in the shortest possible way. 22, 1416. The judgment about our sermons does not stand with us, but with the listeners. What we like very much usually displeases others, and vice versa. 22, 638. D. Joh. Förster says that he is moved in preaching by only three: by Luther, by Cordatus and by M. Rörer. 22, 638. Luther says: "I take care in my sermon that I take one sentence before me, and I stick to it; that is what I do, so that the people may say that this was the sermon. 22, 641. Luther said to D. Erasmus Alber, when he went to the Mark: All your sermons should be on the most simple; do not look at the prince, but at the simple, unlearned people. 22, 647 f. Luther says: "If I should look at Melanchthon and other doctors in my sermon, I am not doing anything good, but I am preaching most simple to the unlearned 2c. 22,
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Luther says: "I am very hostile to those who, in their sermons, are guided by the high, learned listeners, not by the common people, whom they do not respect. 22, 661. Luther was often dissatisfied with his sermons when he did not preach a concept, but the people praised the same sermon to the highest degree. 22, 663. Every preacher should take care that his sermons and disputations are simple, so that the common man can understand them. 22, 665 f. In public sermons one should not use Hebrew, Greek or foreign languages, for in the church one should speak as in the home 2c. 22, 666 Christ gave his sermons in the most simple way, so that the common man would understand them. 22, 680. Whoever can produce fine parables in sermons, as D. Link is a master of, the common people keep these. 22, 680. Luther says: I would not take a thousand guilders for a sermon, which I would do voluntarily, and not forced by the profession. 22, 684. Luther tells Georg Kunzelt, pastor in Eilenburg, at his request, how he should begin and end his sermons. 21a, 208. The common sermons should be nothing else than interpretations of the mass, that is, explanations of the divine promise of this testament. 19, 52. Through the preaching of the salvation that came through Jesus Christ, Paul smote the whole Roman Empire in one heap, with wisdom, power and holiness 2c. 13, 2627. If the word is not there, all preaching is in vain, yes, it is exceedingly harmful and ruinous. 14, 2127. Luther says: "If I should ever lack one thing, the works or the preaching of Christ, I would rather lack the works than His preaching. 14, 91. That we have the gospel and at the hour of the sermon go strolling in the marketplace, in front of the gate, in taverns 2c., that is the main sin 2c. 13, 2450. Also the preaching of the gospel is a thank offering, so that we confess and thank God that we have the shah of his word from him. 13, 1851 Kings and princes, who are still opposed to the Word, hear mass every day, but they often hear no sermon in a year, and then nothing from the Scriptures, but vain lies. 13, 896 f. If you go to a sermon or read a gospel, that is serving God and is a much more pleasing service to Him than all sacrifice and holiness. 13, 897. The Holy Spirit bears his witness publicly in the sermon, so you must seek him and wait until he stirs your heart through the word. 13, 626. One of the most noble pieces in the consecration.
night gospel is that the angel with his sermon reveals the birth of Christ and shows us this treasure. 13, 53.
Preaching ministry. The very definition of the office of preaching is to preach the gospel of Christ, to forgive the sin of the broken-hearted, but to retain the sin of the impenitent. 13, 542. When we boast about our preaching ministry, we do not boast about our own actions and abilities, but about Him who has called us to such a ministry and made us capable of it 2c. 12, 839. Through the ministry of preaching, God showers us with all the wisdom, strength and goods that he has and is able to give us in heaven and on earth. 12, 868. Christ taught by his example that one should not enter the preaching ministry without being called. Christ was the Son of God, yet he would not preach without God's voice and command. 11, 2134. Christ cares for those in the preaching ministry and still wants to feed them in their poverty and not let them suffer hardship forever. 11, 1379. God has given good time, peace and rest to those who before us gave alms for the preaching ministry, schools, preservation of the poor 2c. 11, 1391. All arts, trades and professions serve to provide for hunger and poverty; but he who wants to wait faithfully for the preaching ministry must give himself in danger and poverty. 11, 1376. In the ministry of preaching, it is not that you would not preach sooner than you would first see those who would accept and believe 2c. 11, 986. To whom the office of preaching is laid, to him is laid the highest office in Christendom. 10, 1548. Even if you were a king, you should not think yourself worthy to drag your son with all your goods to the preaching ministry. 10, 431. As far as eternal life surpasses this temporal life, so far and high does the ministry of preaching surpass the temporal ministry. 10, 439. The preaching ministry, where it is as God has ordained it, brings and gives eternal righteousness, eternal peace and eternal life. 10, 439. The ministry of preaching has much toil and labor, danger and temptation, and little reward and thanksgiving in the world. But Christ Himself will be our reward, if we work faithfully. 10, 5. Our preaching ministry is righteous because we seek the glory of God and the salvation of souls through it, whereas the ministry of the zealots is not, because they seek their own glory. 9, 743. This testimony of conscience, that we have administered our preaching ministry rightly and have led a Christian life, is necessary for us. 9, 743. All people should be subject to the preaching ministry for God's sake, and allow themselves to be punished by it, if they want God's grace otherwise.
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have and be saved. 8, 647. If the ministry of preaching and the reign of the Holy Spirit did not continue in Christendom, it would not be possible for baptism, the sacrament and the knowledge of Christ to remain. 8, 412. The Lord Christ has set his ministry high and preaches evil to all the world's preaching, doctrine and nature, drawing to himself all who want to be saved. 8, 135. The Lord calls his ministry a river of life, so that people may be blessed. 8, 85. Christ did not establish the office of preaching to seek his own advantage, but that the truth might be freely exposed to the public and that evil might be punished 2c. 7, 354. It is necessary that we magnify and highly praise the dear preaching ministry of the church, which is our glory. 2, 2060. God did not ordain the preaching ministry so that the preachers should be silent, but to punish, to teach, to comfort, to frighten, so that they may make blessed whom they can. 1, 1207 f. When the preaching ministry is abolished or corrupted, not only is it impossible to pray, but the people are in the hands of the devil. 1, 456. At this time, neither princes nor nobles, indeed neither citizens nor peasants, want to be punished, but judge from the preaching office according to the low standing of the person. 1, 457. God has ordered the office of preaching so that he can speak to the people, teach them, instruct them, comfort them and admonish them. 1, 532. The church cannot give the Holy Spirit, therefore it gives birth through the outward preaching ministry, with which the Lord is. 6, 739. 6, 739. The ministry of preaching is blasphemed, rejected and, as it were, trampled underfoot today, and the church ministers are strangled for this purpose. 1, 1632. Young people will rather take up other professions than the preaching ministry, than that they should knowingly and willingly push their wives and children into beggary. 14, 1050. As the Christians enjoy the preaching ministry for free, so they should also feed, maintain and protect the servants for free, give them food and clothing. 1, 1624. The ministry of preaching the Gospel is to be considered small, but Christ is present through invisible divine power and works in the hearts through the Holy Spirit. 5, 992. Christ began and led the public ministry of the gospel in his own person and commanded the apostles to spread it throughout the world. 5, 1021. Christ Himself is the high priest, from whom alone comes the ministry of preaching, and also preaches from Him alone, and no priesthood should be or be valid that preaches apart from Him or otherwise than from Him. 5, 1021. The office of preaching or ministry must be separated from the common priesthood of all Christians. 5, 1038.
Christ's entire kingdom and reign, as much as can be seen and grasped outwardly, is in the public ministry of preaching. 5, 964 f. Where one has and holds the ministry of the Gospel, which was carried into the world by the apostles and which we received from them, there is certainly the Christian church. 5, 972. The preaching office is not a court servant or peasant servant; it is God's servant and servant, and his command is over masters and servants. 5, 707. The two preaching offices, law and gospel, must be with each other; the law preaches of sins and thereby kills, Christ preaches of grace and makes alive. 3, 1951. The preaching ministry has been provided for by God from the beginning of the world, that they should feed on other people. 3, 258. People lack that they cannot take the preaching ministry for the word of our Lord God, they only think it is the speech of the priests. 22, 1089. When those who are drawn to the preaching ministry offer themselves afterwards, if there is any vacancy, that is not called intruding. 22, 632. The hearers of the divine word are obligated to feed the ministers of the word; for the ministry of preaching does not address the first table of commandments alone, but especially the first commandment. 22, 41. Where God's word is pure and certain, there all things must be: God's kingdom, Christ's kingdom, Holy Spirit, baptism, sacrament, ministry, preaching, faith, love, cross, life and blessedness. 19, 1267. The office of preacher or bishop is the highest, which the Son of God Himself led, and all the prophets, apostles and patriarchs. 17, 1116. God wants the preaching office and all authorities honored, because they are his and his angels' and his messengers' work. 14, 1787. The preaching ministry should walk the middle road between presumption and despair, so that one preaches in such a way that the people are not presumptuous and also do not despair. 13, 2764. Even though we are unclean, we are sure that God is pleased with our preaching. 14, 1744. If the passion and resurrection of Christ had remained outside the ministry of preaching, in history and history alone, it would have been in vain and of no use at all. 13, 1946 Christ sends His disciples to lead the preaching ministry as He led it before. 13, 1947. When the world curses you and persecutes you, laughs at you and mocks you, and the devil torments you, you should not abandon the preaching ministry, but wait in patience. 13, 1979 The Lord has taken away all worldly power and authority from the ministry of preaching and has also laid it down that it should only be a ministry of service, where one has toil and labor 2c. 13, 1204. In John, a preacher should learn that he should not hold his life in high esteem, but rather
1460Predigtstuhl - Primate. 1461
He is a descendant of his ministry, and he freely punishes all things that offend. 13, 1164. Those who have the office of preaching have the word only for the purpose of serving others, not for the purpose of making themselves masters. 13, 1239. In that life, Christians, and especially those in the preaching ministry, will be paid and repaid abundantly for all that they have done and suffered here. 13, 1243. When Timothy and Titus ordained someone to the preaching ministry or church service, they did no more than call the elders together and lay their hands on him. 13, 1027.
Preaching Chair. The preaching chair alone can and must keep baptism, sacrament, doctrine, articles of faith and all estates pure. 8, 1093. In the papacy, the preaching chair has fallen, which must open the ears of the people and awaken the word, so that they understand what they hear, read or sing. 13, 68. The Lord directs Paul to the preaching chair and pastor, where he is to hear and learn what is to be learned. 13, 2654.
Praise. To praise God means first of all to recognize him, when one has recognized him, to praise him and to thank him for his good deeds, further, to trust him, to fear him and to love him. 9, 1876. One must pray in such a way that one wishes that all creatures from the beginning to eternity praise God with him, whereby God is asked, praised and glorified for all and with all. 4, 519.
Premsel. Luther recommends the licentiate Premsel and the medic Ebeling Alemann to Amsdorf. 21a., 1257 f.
Presbyter. The word presbyter or priest is a Greek word, in German it means an elder. 9, 1098. 1272.
Preuner. (? Brenner. Georg Swoller, Brunensis?) Luther asks the Elector for support for poor M. Georg Preuner so that he can complete his studies. 21a, 1168 f.
Prussia. Prussia is full of demons, Lapland full of witches. In Switzerland, near Lucerne, is the Pilate's Pond, where the devil rages. In Luther's homeland, there is a lake on the Pubelsberg 2c. 22, 740. Luther's letter to Albrecht, Duke of Prussia, against several evil spirits. 20, 1678 ff. Duke Albrecht of Prussia invites Luther to his wedding. 21a, 846. The Grand Master of Prussia, Margrave Albrecht, had said to the papal legates: he would like to assist the Church, but not by condemning the truth and burning books. 15, 2580. Duke Albrecht in Prussia wrote to Luther that his outgoing note against the Cardinal
Luther asks that he be allowed to drive cleanly. 19, 1889 f. Luther asks Joh. Brismann to work with his colleagues so that the Grand Master of Prussia makes his principality a secular one and marries. 21a, 629 f. Luther wishes Duke Albrecht of Prussia luck for the resignation of his office as Grand Master, promises to send a preacher, and asks for two virgins 2c. 21a, 750. Luther thanks Duke Albrecht of Prussia for his participation, and reports that God has done a special work with Duke George's death 2c. 21b, 2346. Luther gives Duke Albrecht of Prussia advice on the participation in the war against the Turks demanded by the Elector of Brandenburg. 21b, 2763. Duke Albrecht of Prussia asks Luther and Melanchthon for their opinion on whether the provision for the prelates in his country is sufficient. 21b, 2810.
Priapus. When the Midianites heard the great, glorious promise that the child rearing of Abraham would have such great honor, they set up a special idol, Priapus. 1, 1663. What Priapus was. 19, 685.
Prierias. Silvester Prierias says: the Scripture is under the pope, and the pope shall remain unpunished, even though he led the world to the devil. 15, 1416 f. Prierias is a complete Thomist who proves nothing and teaches nothing. 18, 361: The dialogue of Silvester Prierias on the power of the pope. 18, 312. The Dominicans buy up all the copies of Silvester Prierias' dialogue in order to suppress them, so that Melchior Lotther has to print new copies. 15, 2410. Luther's answer to the Dialogue of Silvester Prierias on the power of the pope. 18, 344. Prieria's reply to Luther's answer to the dialogue. 18, 412 ff. Our people hold that Silvester Prierias should not be answered for his reply. 15, 2390. Silvester Prierias goes incomparably far beyond Arius, Manichaeus, Pelagius and all other heretics. 18, 425. If Silvester Prierias should continue to challenge Luther with other antics, Luther wants to let his head and pen shoot the reins, 15, 2395. In a Basel printing of Luther's small writings, Silvester Prierias is called "magirus cook of the palace" instead of Magister of the palace, by a deliberate misprint. 15, 2444, Des Prierias Epitome of a Reply to Luther, with glosses, prefaces, and postscripts by Luther. 18, 422, Silvester Prierias wanted to scare Luther with this flash: who doubts a word or work of the Roman
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Church, he is a heretic. 22, 1363. Silvester Prierias flashed against Luther with this reason conclusion: Whoever doubts a word or work of the Roman Church is a heretic. Luther does this, thus 2c. 22, 1403. The unholy Silvester Prierias boasts: "Many would have laid against the papacy, but it would still remain in its dignities. 4, 1442. According to Prierias, who is so great a guarantor, Christ will not belong to the church either, since he is neither the church according to its power, nor according to its representation, nor the essential church. 8, 1359. Silvester Prierias divides the Roman church into three churches: the pope, the cardinals and the people. 8, 1359. Prierias says: the pope is a twofold emperor of the whole world and a lord over all things. 8, 1645. Luther sends the replica of Silvester Prierias to Spalatin. 21a, 135. Luther writes to Scheurl that he himself would like to see the dispute ended, but it is not possible, since the adversaries seduce by force. He will not answer Prieria's reply. 21a, 139 f. Luther writes to Joh. Heß in Breslau that Eck is taking possession of the desired glory in Rome; a new writing of Prierias (the Epitome) will be published with Luther's annotations. 21a, 264.
Priest. The word priest comes from the Greek language, in which presbyteros means senior in Latin and the eldest in German. 18, 1282. Priest is a name of age and not of rank, does not make priest or spiritual man. 18, 1282. A priest is such a person who is appointed for the sake of sinners and has to take care of them. 5, 1025. The priests are called God's angels because they are sent by God Himself and have the command and office from Him to teach the people 2c. 5, 1018 f. A priest is appointed and commanded by God to act between God and men, to bring and teach God's word to us, and to stand against God for us 2c. 5, 1018. Paul in his epistles calls the church servants presbyteros, which we keep in German and call priest. 13, 1026. A priest is appointed to sacrifice for the sin of men, so that he may obtain for them reconciliation and forgiveness with God. 5, 1022. Emser knows well from St. Jerome that priest and bishop are one thing in Scripture. 18, 1283. The name priest is not assigned to any man in the New Testament, but only to the only right priest, Jesus Christ. 13, 1026. Christ is the high and supreme priest, anointed by God Himself, who also sacrificed His own body for us, which is the highest priestly office. 9, 1013. In the New Testament, the
The name priest or priest is also not given to any apostle nor to some other offices, but is only the name of the baptized or Christians. 19, 1260. The name priest is the highest, most glorious name and title that can be called or praised on earth, and the highest honor next to the divine majesty. 5, 1018. Before God, the priests are those who proclaim God's glory and good deeds, shown to us in Jesus Christ, pray, do good and suffer evil. 2c. 9, 1184. It is most necessary that the priests be rich in all the words of truth. 9, 1732. The office of a priest is, first, to turn to God and pray for himself and his people; second, to turn from God to the people through teaching and the word. 1, 456. Only he is a priest who presides over the people with the word of truth and is a servant who helps to bring forth God. 9, 1734. The qualities of a priest are: to prophesy, to be a servant between God and men, to govern and direct princes in the things that belong to God. 9, 1444. The ministers of the church in the New Testament are not called priests, but apostles, evangelists, bishops, presbyters, shepherds 2c., not of offering, but of preaching 2c. half. 13, 1026. The name "sacrifice" and "priest" does not belong to the pope and his priests, but to the only Son of God. The Antichrist makes other sacrifices and priests. 13, 1026. The service of the Word and the Church truly and alone makes one a priest. 19, 1488. There is no outward, visible priest in the New Testament, for which the devil has exalted and raised up by human lies. 19, 1074. There is a spiritual priesthood common to all Christians, by which we are all priests with Christ, that is, we are children of Christ, the highest priest. 19, 1074. To keep the mass as a sacrifice, and to make up and shave priests, as is the custom now, is nothing else than to blaspheme and deny Christ. 2c. 19, 1078. In the New Testament, there are no priests who are slabbed and set apart from the laity; but those who are now, are all without Scripture and God's calling 2c. 19, 1080. As common as the name Christians and God's child is (namely, of all who believe in Christ), so common should also be and be understood the name priest. 5, 1036. We are all priests, as much as we are Christians, but those whom we call priests are servants, chosen from our number to do all things in our name. 19, 114. Luther says: "I do not see how he who has once become a priest cannot again become a layman, because he is distinguished from the laity only by the service he performs.
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den. 19, 118. None of us is born an apostle, preacher, teacher, priest in baptism, but we are all born priests. 2c. 19, 1260. Luther's opinion is: All Christians are priests, but not all of them are ordained by bishops, nor do all of them exercise priestly office, since they are ordained and called to it. 18, 1357. Although we are not all in public office, every Christian, as a priest, may teach, admonish, instruct, comfort his neighbor 2c. through God's word. 5, 1038. Although we are all priests, we cannot and should not all preach or teach and govern, therefore some are set apart for such office. 5, 1037. Priests are those who teach the gospel. These kill and slay all that is glorious in the world, the righteousness and wisdom of the flesh. 6, 779. We find, each for himself, priests by killing our old man daily. 6, 779' He is a priest who has the right knowledge of God and the sound understanding of the Scriptures. 6, 1044. The prophet gives glory to all Christians, that they, as the right priests, stand deliciously and beautifully adorned before God and serve him with right, holy worship. 5, 996. Therefore we are ministers of God and are called priests, so that all our actions, teaching and life should shine to the knowledge, honor and praise of God. 5, 996. Christians are consecrated and anointed as priests in a much different way than the Pope's larvae are consecrated and anointed with their Chresem and Oele, namely with the Holy Spirit. 5, 996 f. Because we are still in sins and weak, our priest, Christ, must plead with the Father without ceasing that this not be imputed to us. 5, 1024. Christ, as the right priest, proclaims such a word to us, in which he promises us God's grace and forgiveness, and thus brings and gives us the right priestly blessing. 5, 1025. Our priest, Christ, represents us through his intercession to God, that we may remain and be preserved in reconciliation and grace. 5, 1025. If we want to consider and accept the Lord Christ as a priest, we must confess ourselves as sinners and seek comfort and help from him against sin. 5, 1025. In the words: "Priest forever" or eternal priest is a great, rich source 2c. of all Christian doctrine, understanding, wisdom and comfort than anywhere else in Scripture. 5, 1027. Christ, the Son of God, will and shall be our priest, and his priestly office shall last until the end of the world. 5, 1030. Every baptized Christian is also already a priest, begotten and born a priest through Christ Himself in baptism. 5, 1034.
Those who have an office in Christianity, as preachers, pastors 2c., are not priests for the sake of their office but from baptism. 5, 1036. Although Christ is the only high priest for his person, he also gives us, who believe in him, the name that we are priests. 5, 1034. Those who are born of Christ, the Son of God, the one High Priest, are and shall be called all priests. 5, 1034. The children are born to Christ through the gospel and holy baptism, and are true priestly children, therefore they inherit the priestly name from their father. 5, 1034. Parish priests and preachers are well in the office of the church, but from the same they are not priests, as they are therefore not Christians. Christians are. 5, 1034. Christ is the right priest before God, who speaks with us, sacrifices for us and prays forever, and in his place there is neither St. Peter nor any other man on earth. 5, 1035. Every baptized Christian is and is called a priest, as well as St. Peter or Paul. 5, 1035 f. That St. Peter is a priest is because he believed in Christ. 5, 1036. You should recognize what God has done for you and, as priests of God, let your most noble work be to publicly proclaim the light to which you have been called. 9, 1025. This belongs to a priest, that he is God's messenger and has a command from God to proclaim His word. 9, 1025. We are all priests before God, if we are Christians, because we are placed on the stone, which is the chief priest before God, so we also have all that he has. 9, 1023. In the sight of God there is no difference between priests and laymen, and only for this reason are some drawn out of the multitude, that they lead the ministry instead of the congregation. 9, 1014. There should be no distinction between the priests and the common Christian man; faith cannot stand that. 9, 1014. It belongs to a priest that he is God's messenger and has a command from God to proclaim His word. 9, 1186. He who believes in Christ, that he is cleansed by His blood, is a priest, and is guilty of proclaiming such unspeakable grace and love of God. 9, 1175. There is a difference among priests, outwardly, because of the office to which one is called by the church; but before God there is no difference. 9, 1174. Because Christ is a priest and we are his brothers, all Christians have power and command to preach and come before God, one for the other. 2c. 9, 1013. 1173. Laymen and priests, ecclesiastics and seculars, have no other distinction than of office or work, and not of ministry.
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because of their status, for they are all of spiritual status. 10, 272. Although we are all priests, it does not behoove any of us to exercise such an office, nor to refuse to do so without our election, since we all have equal authority. 10, 272. In ancient times, Christians elected their bishops and priests from among the multitude. Thus St. Augustine, Ambrose, Cyprian became bishops. 10, 271. In times of need, anyone can baptize and absolve, which would not be possible if we were not all priests. 10, 271. Through baptism we are all ordained priests. 10, 271. Those who preside over the people in sacraments and word may and should not be called priests, but ministers, deacons, bishop's stewards, elders. 10, 1590 f. If one says: We are priests, you are laymen, this is said as much as: We are Christians alone and may pray; you are pagans and shall not pray 2c. 10, 15, 84. By the new birth from the water and the Spirit, all Christians become priests, of the highest priest, Christ, children and joint heirs. 12, 316. St. Peter says that in the New Testament there are no special priests, but all Christians are priests. 12, 1454. Christ is consecrated and ordained priest by God by a much more glorious profession than Aaron and other priests, namely with the solemn oath of God. 5, 1011. The priests' office in the old covenant was primarily to keep the law, but they also had the promises of Christ and His gospel. 5, 1020. The Levitical priests were given the priestly name to indicate in images and shadows that the right priest, Christ, was to come. 5, 1020. The Levitical priests, who mostly dealt with their sacrifice and outward worship, were only shadows and images of the future priesthood and sacrifice of Christ. 5, 1020. The priests in the old covenant were especially commanded to have wives and yet serve God. 3, 50. The name priest is even lovelier than father and mother. 3, 254. Priests, according to their office, should give themselves completely and become servants with body and life, praying before God and preaching before the people. 3, 255. Our priest, Christ, does not stop when we stumble and fall; he does not stand or fall. 3, 255. The priests who are of Levi are of Abram, and through him are tented to Melchizedek the priest. 3, 257. Priest is he in whose mouth God puts his word. 3, 1015. To be a priest and a king is nothing else than to have faith and the Holy Spirit. 3, 1016. A priest does not speak the word for himself alone, but for others; but faith,
through which the Christian becomes king, he has for himself alone. 3, 1017. The smeared priests, like the papist monks and priests, are shorn, wear caps 2c., but do not care much about the preaching ministry. 3, 1023. The priests in the old covenant were not given any temporal goods, nor were they commanded or allowed to rule physically, but only to care for the people in their sins. 14:5 The clergy have taken to themselves the titles of priests and clerics, which Scripture assigns to all Christians, and call the others laymen. 12, 188. The papists have snatched and stolen the glorious, precious name of priest, which is common to all Christians, as the thieves of God alone. 9, 1172 f. The Pabstlarves and Niclas bishops with their smeared and shorn pile are not worthy of the name "priest", but desecrate and dishonor it. 5, 1018. The papists want to be priests and spiritual persons alone, yet they have no other office than to wear plates and be smeared. 9, 1175. In the papacy, he was called a priest who could say mass, even though he did not know how to preach a word, and was an unlearned donkey. 10, 425. If the bribing and anointing made a priest, I could also bribe and anoint the paws of a donkey, so that he would also be a priest. 9, 1015. We want to let it happen that those call themselves priests, whom the bishops and the pope consecrate, but so far that they do not call themselves "God's priests" 2c. 9, 1022. 1183. The pope may make as many smeared priests as he wants, so far as he does not make priests before God, because God himself wants to make them. 9, 1024. Just as I should not suffer that the smeared and the smeared alone want to be called Christians and baptized, so I should not suffer that they want to be priests alone. 9, 1023. 1184. You are not called a priest because you wear a plate or a long skirt, but because you are allowed to stand before God. 9, 1024. All priests, monks, hermits 2c. in the realm of the pope have not trusted Christ, but their own works, righteousness, vows and merits; therefore Christ is of no use to them. 9, 610 Let those fools go, who call the spiritual state priests, who have no other office than to wear plates and to be smeared. 9, 1015. You are called a priest because you have access to the Father through Christ, you may ask in His name and be sure that you will be heard; not because of your plate 2c. 9, 1185. Those who want to be called priests because of their consecration, plates and long skirts are priests, as Baal's priests were prophets. 9,
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1184 Priests, bishops and other clergy, who are the most holy, prefer to do something else for God than their office. 4, 407. Several priests and other priests mingle with the common man in taverns and taverns, drinking, gambling and dancing. 15, 2180. It is the greatest wrath when priests, who should be clothed with righteousness, are clothed with ungodliness and blasphemous doctrine. 4, 2097. If we take Christ as our King, accept and believe His word, and do everything in the name of Jesus, we are priests adorned with the holiness of Christ. 5, 458. The priests who teach in such a way that they command to trust in their own merits and works are clothed with wickedness, unrighteousness, blasphemy and profanation. 4, 2096. We do not knowingly tolerate priests in the service of the church and God's word who live in public levity. 16, 1364. In the past, the godless priests were given everything, now the godly are not given their food, and those who teach in the schools are not given their sustenance. 5, 1529. If the laity are wounded by the priests, they must always be wronged and harmed by the ecclesiastical judges. 15, 2180. About the way of life, the studies, the prayers of the priests, the celebration of mass and the whole life of the priests. 21a, 166 ff. As far as the use of the mass is concerned, there is no distinction to be made between a priest and a layman, except that the latter is entitled to the office, while the latter is not. 21a, 255.
Priesthood. The right priesthood is to preach the gospel, which is a public sermon of God's grace and forgiveness of sins, to all who believe in Christ. 5, 1021. The right priesthood must not only proclaim God's wrath, but also show how we may come from sin and wrath to grace and righteousness. 5, 1019. The ancient fathers have finely painted and indicated what the right priestly or episcopal office and work should be. The ancient fathers have finely painted and indicated what the right priesthood or bishop's office and work should be. 5, 997. Three parts belong to the priesthood, namely teaching or preaching God's word, offering and praying 2c. 5, 1018. Christ's priestly office is not to preach the law, but to proclaim and promise God's grace, salvation and blessedness. 5, 1018. 5, 1018. There goes the right priesthood in the swing, when we sacrifice to God the old Adam, the carnal mind. 9, 1014. Christ also fulfilled the third part of the priesthood, which is praying; he made his prayer to God the Father for all of us. 5, 1023. Women, when they baptize, fulfill the right priesthood. 10, 1575.
Priesthood. Luther says: I called this priesthood ecclesiastical because it came from the church order, and not because it was founded in Scripture. 18, 1283.
Priestly jewelry. Which is the right priestly adornment of the Christians. 5, 997.
Priesthood. The papists have established a priesthood of their own, as if it were from God, and have thereby set up a greater difference in the midst of Christendom than between us and the Turks. 9, 1014.
Priesthood. The priesthood of Christ alone shall do and be valid before God. 5, 1011. Christ never threw away his priesthood, nor did he resign the office or give it to others, but is and remains the right priest before God. 5, 1035. The priesthood after the manner of Melchizedek is an eternal priesthood. 3, 253. The priesthood of Christ lasts from the time the world began until the end. 3, 253. The priesthood of Christ is eternal, just as the priest himself is eternal according to his person. 5, 1017 f. The priesthood and the offices of Christ are to reconcile God, to represent sinners and pray for them, to offer Himself as a sacrifice for their sins, to redeem them, to teach them and to comfort them. 9, 240. The priesthood of Christ is the right, highest comfort for us poor sinful people and for all afflicted hearts. 5, 1025. The Levitical priesthood is inferior to the priesthood of Christ. 3, 257. The external Levitical priesthood is much better than the papal priesthood, because it has a command from God and is founded in God's word, but the latter is not. 3, 1023. St. Peter so clearly calls the people and the church, and yet calls them all a royal priesthood 2c. 18, 1360. All believers in Christ are the holy and spiritual priesthood, who are built on the stone, Christ. 9, 1173. Only those are the holy and spiritual priesthood who are true Christians and who are built on the stone, Christ. 9, 1013. The true priesthood consists of three things: that one sacrifices spiritually, prays for the church, and preaches. 9, 1015. 1175. He who has the priesthood must be holy; but the wretched people of the papist priests are in avarice and fornication and all kinds of vices. 9, 1012. 1172. The outward Jewish priesthood, by which the true priesthood of Christ was modeled, has ceased after Christ himself came. 5, 1020. The papists call the clergy spiritual, the other Christians secular, but St. Peter speaks to all who are Christians and says that they have the holy priesthood. 9, 1012. The pope has invented his own priesthood against God's word, and unchristianly lied about it, that the sacred priesthood is not the same as the holy priesthood.
1470Ordination of priests - Probst, Jakob. 1471
and spiritual, who live in such priesthood. 9, 1174 f. The papist priesthood is nothing but a lie, invented outside the church, and introduced into the church through impudent presumption. 10, 1583. The papists do not have the one, spiritual and common priesthood, but another, external one, through which they proclaim the virtues of the pope and their own godless nature. 10, 1573. The papists have invented their priesthood and drawn it to themselves alone, but our bishops are nothing but children's play bishops and so are their laws, sacrifices and works. 9, 1013. If the papists have another priesthood than that which is common to all Christians, it must be Satan's priesthood. 10, 1589. As the priesthood of the papists is, so are all their laws, sacrifices and works; it would be a fine game in the Shrovetide 2c. 9, 1173. The right priesthood is not the regalia and splendor, choir caps, pointed hats, staff 2c., in which the pope's larvae are resplendent. 5, 997. The pope takes away our Christian priesthood with his damned priesthood and destroys it. 19, 1146. Christ's priesthood can exist less with the pope's priesthood than death with life, and heaven with hell. 19, 1148. Comparison of the priesthood of Christ and the pope. 19, 1164 f. It is not true that there is more than a single, simple priesthood in the church, and the plate-bearers are not called priests according to Scripture, as Emser lies. 18, 1361. St. Peter's words are God's words, which leave no other than the common priesthood. 18, 1361. It is to be known that the Holy Scripture, especially in the New Testament, since the figures are out, writes no more than of a spiritual priesthood. 18, 1281 f. The external priesthood has no basis in Scripture, but is so called and held out of long custom. 18, 1288. The papacy with its priesthood is the devil's kingdom and end-Christian regiment. 18, 1339.
Ordination to the priesthood. It is a gross folly to say that although the sacrament of priestly ordination does not exist in Scripture, the Church has the power to institute it. 19, 344.
Primacy. It is an impudent lie that the pope boasts that Peter was the most distinguished among the apostles and thereby wants to confirm his primacy. 9, 143. If a primacy were to be sought, the church at Jerusalem should have been preferred to the other churches with full right. 4, 269. God also did not want to grant the primacy to the church at Jerusalem, to which it was due, in order to show that such a presumption was reprehensible. 4, 269.
Christ never suffered that the churches of the Orient would be subjected to the primacy of the Roman church. 4, 270. In the Pabst Church, the superiors, who tyrannize with the word of men, destroy what the lower ones, the preachers of the word, build. This is the primacy and the ecclesiastical monarchy of Peter! 4, 885,
Priscillians. The Priscillians taught that one should conceal and deny the truth publicly, before tyrants and the ungodly, but still teach and believe secretly. 10, 2213.
Private absolution. The gospel is the general absolution; but with the church servant is the private absolution. 22, 626.
Private Confession. Luther says of private confession that it is neither necessary nor should it be demanded, but that it is useful and not to be despised. 10, 2249.
Private Mass. The papists hold that the private mass makes pious both the one who says it and the one for whom it is said, as an opus operatum. 16, 1411. Gregory was the originator of the private mass, which was the greatest abomination that ever came into the church of the New Testament. 9, 702. The commissioners appointed to investigate the Augustinians report that they are within their rights in aborting the private masses. 15, 1952 ff. There is an opportunity for thanksgiving in every work, at every time, in every place; private masses are not necessary for this. 16, 1006. The papists to this day seek nothing else with the private masses but the belly and the mammon. 16, 1411 Luther doubts very much whether the sacrament is in the private mass, because here the commandment of God is neglected, and they change it into a sacrifice. 22, 1800. Summa of the Disputation on the Private Mass. 21b, 2041. Luther's objections to Duke Henry of Saxony, written for the sake of the private mass of Meissen Abbey. 19, 1300 ff.
Probst, Jakob. Jakob Probst and Heinrich von Zütphen write from the Netherlands in an extremely lamenting and quite hopeless manner that nothing is happening for the Reformation through their vicar. 15, 2452. In a letter to Spalatin, Melchior Mirisch told the lamentable and terrible story of Jakob Probst's recantation. 15, 2608. Jakob Probst, the Flamländer, arrived in Wittenberg. 15, 2545. Jakob Probst, the prior of Antwerp, has been freed by God's miracle, and is now staying in Wittenberg. 15, 2568 f. Jakob Probst had been Luther's companion and brother in the monastery, an old pious, sincere, learned and God-fearing man. 22, 231. Jakob Probst has Lu-
1472Processiren - Prophet. 1473
In the same way, Luther tells us that the papists in the Netherlands wanted to prove that we would be justified by our works with the saying: "Prayer, and it will be given to you. 4, 1440. Luther bears great sorrow over the lamentable fall of Jakob Probst. 21a, 391. Jakob Probst has been caught again and led away because he spoke and wrote against his recantation. 21a, 422. The heretic judges in the Netherlands have imprisoned Jakob Probst again, and we believe that he has already been burned with several others. 21a, 430 Jakob Probst has been imprisoned again in Brussels because of his condemned recantation, and many write to us that he has already been burned. 21a, 434. Luther exhorts Jakob Probst in Bremen not to let the adversities that befall him make him weary, but to persevere. 21a, 1327. Luther writes to Jakob Probst about the Turkish War and the most fearful undertakings of Emperor Carl V. 21a, 1376 f. Luther sends to Jakob Probst one of the two brothers who have come to Wittenberg, because they are overwhelmed with poor people from everywhere, who are poor enough themselves. 21b, 2270.
processiren. Luther says: I would truly like that this expression, one may quarrel in court, would be completely abolished, for it reads as if it were permitted to processiren. 7, 21.
Proles. The vicar of the Augustinians, Andreas Proles, has said about the picture of D. Joh. Zachariä: O woe, I did not like to carry the rose with the honors 2c. 15, 1421 f. Two beautiful sayings of the Augustinian monk Andreas Proles, D. Staupitzen's predecessor, about God's word and human statutes. 22, 1355.
Prophet. A prophet is called a teacher who takes upon himself to instruct the people of things to come. 22, 1621. A prophet is called who has his mind from God, without means, to whom the Holy Spirit puts the word in his mouth. 3, 785. Prophets are those who preach by the mere inspiration of the Holy Spirit, who have not drawn it from the Scriptures nor through men. 11, 206. Prophets are those who are not enlightened by men but by God, and from whom other men take. 14, 1848. Prophets are those who have the word of the Lord without any means, as also the apostles. 7, 1243. In the Hebrew language the prophets are called "showers" or "seers", because they see beforehand in the spirit and see what is to come. 14, 1422. The prophets do not bring their thoughts, not their counsel, but the word of God, which the Lord has spoken,
and cannot be hindered or changed in any way. 6, 1492. The prophets act in all visions of future things, not of what is done or has happened. 14, 2046. Prophets are called those who have the Holy Spirit and proclaim that Christ is future and will come first, but John shows him present. 13, 1407. To read or hear the prophets is nothing else than to read and hear how God prophesies and comforts. 14, 34. David, who was raised to be a prophet by God's promise, boasts that the Spirit of the Lord speaks through him and that his tongue speaks the word of the Holy Spirit. 3, 1890. The office of the prophets is twofold: the one that they admonish the people by preaching the law 2c., the other that they prophesy of the kingdom of Christ. 6, 776. All the prophets spun their books and writings from Moses. And I, if I were so rich in spirit, would take Moses and make a whole New Testament out of it, if it were not already made. 13, 1902. A large part of the sermons of the prophets against the hypocrites and idolaters is taken from Moses. 3, 1609. The holy prophets, enlightened by the Holy Spirit, have drawn all their sermons from Moses. 1, 961. From the promise that through the seed of Abraham all nations on earth shall be blessed, the prophets have taken all their comforting sermons. 1, 1569. Almost all prophecies of Jesse and all prophets of Christ flow and are drawn from the promise of God, made to Abraham. 12, 290. 12, 290. In the prophets there is nothing else to be found but that rhymes with the ten commandments. 3, 1670. The prophets have taken everything they have of God's care for the weak, lowly 2c. from the first commandment. 3, 1464. The dear prophets licked the best of the promises of Christ, when they had a great desire and hearty longing for them. 13, 2590. Many prophets became martyrs because they punished the idolatry of the kings of Israel from Moses. 3, 1668. The prophets believe, teach and confess nothing else than Moses, their preceptor, namely Jesus Christ, the Son of God. 3, 1955. God raised up the highest prophets at the time when everything seemed to be in a desperate situation, and also placed Daniel among the highest princes. 4, 2105. The prophets learned from Moses to speak rightly of God's deeds. 5, 113. The prophets were founded from Moses, and have continued and explained in clear words what he has written. 9, 977. The prophets led the preaching of the law, and beside it
1474Prophet . 1475
The prophecy of Christ is further emphasized and gloriously prophesied about Christ's priesthood. 5, 1020. Although the prophets intersperse various histories of things present or things to come, everything serves to make known the future kingdom of Christ. 6, 1414. God sent the prophets to the Jews to bear witness to the future Christ. 9, 976 f. This is the ultimate goal of all prophets, that they aim at the future Christ or the future kingdom of Christ. 6, 1414. All that is written in the prophets aims at the hope and waiting of the man called Christ. 13, 67. The prophets of the Old Testament are called prophets mostly because they prophesied about Christ; their faith was not lacking, to which their prophesying was similar. 12, 335. The prophets strengthened the hope of the godly in Christ by glorious testimonies that they expected eternal blessings from him. 6, 1494. The prophets had the right knowledge of God, for they knew that the seed of the woman would crush the head of the serpent and remove the curse of sin from the human race. The prophets had the right knowledge of God. 6, 1513. There is not a single one among the prophets who did not include something in his prophecy about the future Christ and about grace. 2c. 14, 1350. All prophets focus their prophecy on Christ and have spoken about the time of the New Testament. 14, 1418. All the prophets after the Babylonian captivity deal with it by strengthening the people to hold on to the divine prophecies of the future king. 14, 1976 The most noble and main content of all prophets is that they put their people off to the future Christ. 6, 10. The prophets told the people to wait for the gracious preaching of the Son of God and to take comfort in it, and to hope for forgiveness of all sins and eternal life through Christ. 13, 2457. It is known among Christians that the prophets have spoken all things in the name of the future Christ, who was promised that God would become man. 18, 1802. It is written in the prophets that Messiah shall die and suffer, in the Psalms, in Isaiah, Zechariah 2c. 13, 450. The prophets have put off their people that the Son of God would become man, and by his death pay for all the sin of the world and by his resurrection tear apart death and the devil's kingdom. 13, 927. Our Lord God rarely lets his prophets see the calamity they preach and warn the people about it; he takes them away beforehand. 13, 1161. 2723. That the
Prophets among the people that punish and prophesy much, which was only valid and served in their time, was done to prepare the people for Christ's future. 14, 1419. When the prophets have said enough about the disturbance of the people, they move on to the future kingdom that was expected after that was disturbed. 14, 1281. The prophets in the Old Testament are nothing else than handlers and witnesses of Moses and his ministry, that they drive everyone to Christ through the law. 14, 14 f. The other prophet, whom God promises, will not teach the law, for that is what Moses directed to the highest, therefore it is certainly said of the doctrine of grace and Christ. 14, 14. The prophets have one and the same way of teaching, because they preach about the abolition of the physical kingdom, so that another, new, spiritual kingdom might be established through Christ. 14, 978. Moses hands over his ministry to the new prophet, therefore the Jews must accept the New Testament, baptism and our faith or be lost forever. 20, 2074. All prophets cry out with Moses that Messiah should be a prophet and priest who should preach a different and faithful sermon 2c. 20, 2070. Moses proclaimed brightly enough to the Jews that another book, more holy than his, should come through the other prophet 2c. 20, 2074. 20, 2070. The words and sermon of the other prophet must be different words and sermon than Moses' word and sermon, because they should be future and not yet given words. 20, 2070. Moses gives up his mastery, office and prophecy and points them to the other prophet and says: "You shall hear him." 20, 2070. The other prophet promised by God must establish other commandments, laws and rights, other priesthood, principality, worship, temple and regiment than Moses did. 20, 2069. Christ alone is the prophet to be heard, who also puts to shame the Antichrist and all heretics with the spirit of his mouth 2c. 22, 1426. The prophet whom Moses promises will bring a new word, which Moses did not teach. 3, 1522. In the prophecy of the new prophet, Moses says that Christ will be true man and of the flower of the Jews. 3, 1527. Through the prophecy of Moses about the new prophet, the whole disorderly nature of the papist tyranny with its monks is overthrown. 3, 1525. Through the promise of the prophet, the Levitical priesthood is abolished and an end is put to it, since it was instituted to teach Moses. 3, 1525. The prophet, whom Moses promises, is Christ himself. 3, 1525. The sin and the wrath, which
1476Prophet . 1477
Moses aroused by his office, the prophet promised by him lifts up in his office by righteousness and grace. 3, 1525. Moses is a servant of the law, of sin, of death; the prophet promised by him is a teacher of life, of grace and of righteousness. 3, 1524. Because God says that he will send a prophet to be heard, it follows that one must believe the word that he will preach in God's name, and fear him and fall to him. 3, 1717. All prophets teach and punish the present people; besides that they proclaim Christ's future and kingdom, and judge and point the people to it. 6, 6. The prophets begin with rebuke, then they comfort. The devil first walks in a pleasant way to deceive, then he leaves a stench behind him. 14, 1738. The fact that there is more in the prophets to condemn and punish than to comfort and promise is the reason that the wicked always outnumber the righteous. 14, 35 f. God commands the prophets to proclaim both the destruction and the preservation; the former because of the wicked, the latter because of the godly, which is to be well observed in all prophets. 14, 1210. After the prophets have sufficiently prophesied about the destruction of the people and the outward kingdom, they move on to the spiritual, eternal kingdom of Christ 2c. 14, 1199. 1208. In all the prophets it can be seen that they first threaten very frightening things, but then add the sweetest comforts for the sake of the godly. 6, 1442. The prophets had a certain prophecy that the kingdom of the Jews would end before Christ came; but the day and certain hour were not determined. 9, 980. 1139. Although the prophets did not actually know the appointed time, they generally indicated all the circumstances of the time and place in which Christ would suffer. 9, 1139. Through the Holy Spirit, the prophets knew the person, the ministry, the sufferings and the glory of Christ or the Messiah, even the time when he would come. 6, 1494. Through the prophets God makes us certain of Christ, and assures the matter in the highest way; he determines certain time, country, tribe, family, city and person. 11, 2131. The books of Moses and the prophets are also gospel, because they preached beforehand the very things that the apostles preached or wrote afterwards. 9, 977. That which we are preaching now, the prophets preached before and said before, because the Holy Spirit revealed it to them. 9, 981 f. All the prophets and patriarchs were also preserved and saved through faith in Christ. 9, 988. The prophets mean just that
what the apostles preach, for they both spoke much of the suffering and glory of Christ and of those who believe in Him. 9, 982. 1142. All the fathers in the Old Testament with all the holy prophets had the very faith and gospel that we have. 7, 1441. The time of the prophets begins with Samuel, therefore in Hebrew the books of the kings are called "the great prophets", because in them there is more about the prophets than about the kings. 14, 607. With the miraculous deeds of Elijah and Elisha the two books of the kings are half filled, therefore they are rightly called the great prophets. 14, 616. In the days of Jeroboam there were five outstanding prophets: Amos, Hosea, Isaiah, Micah and Nahum. 6, 1251. The true prophets, whom God sends, are called or forced to do so. They do not boast much, but what they boast of, they prove by deed. 11, 1425 f. The prophets, who boast that they do it for the sake of Christian love and truth and that the Holy Spirit urges them to do it, were sent by the devil 2c. 11, 1425. God has never made prophets out of the chief priests or other high authorities, but has only raised up lowly, despised persons. 15, 1478. All the prophets were killed because they argued about the first commandment. 3, 1685. The prophets have powerful words, by which they surpass all the impressive speeches of Demosthenes and Cicero. 22, 1944 The prophets awaken the hearts to the fear of God, instill in the hearts the confidence in the mercy of God, 2c. and make known the way to eternal life. 6, 1492. The prophets present to us the righteousness of Christ, on which we can safely rely; we cannot trust in our own righteousness. 6, 489. From the prophets, the Jews were referred, and had to confess that it was just as the Scriptures had said before. 9, 980. In the New Testament you will find many sayings taken from the prophets, so that the apostles could prove that everything happened just as the prophets prophesied. 9, 979 f. 1139. Whoever reads and listens to the prophets will share in the wisdom of the prophets here, but will live with the prophets forever and be blessed there. 9, 1805. What the prophets have spoken, the Scripture says that God has spoken it. 3, 114. The prophets always connect with the present time the kingdom of Christ and the final glory that will come through the King Christ. 14, 2032. In the Scriptures of the prophets our study and reading should be exercised, and we should see,
1478Prophet - prophets, false. 1479
What Christ is, how he is given, what he is promised to do, and how all Scripture proceeds from him. 11, XLIII Each one takes the prophets before him, reads them diligently, and notices where the Lord Jehovah, Jesus Christ, speaks differently, and where he is spoken of. 3, 1955. The great henchmen spoke no other word against the prophets, except that they were the rulers and that they should be obeyed. 15, 1478. The prophets sometimes knew from a revelation of God the schemes and plots of one man against another. 7, 1820. All Christians in general are prophets, for they can conclude from the first commandment that the adversaries will perish. 6, 504. Luther says: In worldly things I can allow prophets who speak and prophesy of things to come, but in spiritual things I stay alone with the manger 2c. 22, 1017. Luther does not say that he is a prophet, but that the papists are so much more to be feared that he is one, so much more they despise him and respect themselves. 15, 1479. Luther sets about translating the prophets. 21a, 936. Our effort (says Luther) is to let the prophets speak coherently, so that the meaning exists and has coherence. 14, 1667. Luther says: The present Diet has divided us, so that we may not be with each other, if we have taken the prophets before us to translate them completely. 14, 72. Towards the end of the Diet of Augsburg, Luther finished all the prophets except Ezekiel. 21a, 1565. Whoever wants to act the prophets, let him act them in faith and restrain himself from allegories. 3, 695. If one should lack one thing for the understanding of the prophets, the spirit or the language, it is better the spirit without the language, than the language without the spirit. 9, 982. 1142. To those who understand the language and have God's spirit, the prophets are not difficult to understand, because they know that all Scripture teaches about faith, hope 2c. 9, 1142. That we understand the prophets so little is due to the fact that the language is unknown to us; they have spoken clearly enough. 9, 982. 1141 f. It serves well that one may understand a prophet's book, if one knows the time, place, person and history that happened at that time. 14, 841. The explanations of the prophets have to be taken primarily from the stories. 6, 12. In explaining the prophets, we must be careful not to make historians out of them. 14, 2115. The books of the prophets must be divided into many sermons. 14, 1988. From no prophet can we find the whole sermon.
They have written down one saying at a time, and then another, and so they have collected them together. 22, 1414. It is useful to note when reading the prophets that the right order of the chapters is not always there. 14, 1234. The evangelists are not in the habit of quoting the testimonies of the prophets verbatim, but only their opinion, which also Matthew does 2c. 14, 2124.
Prophets, false. It has always happened that after the true, faithful preachers among God's people, other false prophets have come along, corrupting the pure doctrine, the faith 2c. 11, 1422. It is the way of the false prophets, that they invade themselves to preach. 11, 1409. The prophets that God sends, they are called or forced. The false ones come, not sent or called; the devil demands them. 11, 1409. The false prophets always raise up a little work, not to serve the people here, but to deserve to be saved. 11, 1414. Luther says: "I have not yet seen a false prophet who would gladly give; they alone want to have, one must give to them. 11, 1416. We reprove and judge the teaching of false prophets according to the knowledge of Christ, but we measure their works and their lives according to love. 11, 1421. God allows false prophets to come among the pious and after the righteous preachers, so that He may test and prove His own and pay the ungrateful. 11, 1423. God wants to give the spirit he gave you to work through the false prophets, so that you learn that God's wisdom is wiser than the world 2c. 11, 1423. Even though the false prophets have the appendix, we are not under; because we have the word pure, we are undestroyed. 9, 916. Even the false prophets can do miracles by the power of the devil, through God's decree. 3, 792. The false prophets have sucked the people dry and corrupted them in body, goods and soul. 3, 494. False prophets insist that God has spoken a word, but do not see to whom it is spoken. 3, 13. You must not think that a false prophet comes confessing that he is a liar, but all false prophets come in sheep's clothing. Beware! 13, 2253. The false prophets do not accept what God inflicts on them, but what they choose themselves, wear gray skirts, want to be farmers 2c. 20, 137. Christ could well prevent false prophets from coming among and after the righteous preachers, but he does not do so, so that he might try his own, and afflict the unthankful.
1480Prophets , false- check. 1481
pay. 11, 1405. The false prophets of our times are the pope with his regiment, for they have all taught what is contrary to God. Several pieces that prove this. 11, 1399 ff. The heavenly prophets teach: They must slay all princes and ungodly men, that they may become lords on earth, and live among the vain saints on earth. 20, 164. The devil's heavenly prophets have now long murmured and not wanted to come forth, until Luther lured them forth with a florin 2c. 20, 199. The heavenly prophets teach that one should have no images, churches, altars, not call mass, not call sacrament or raise, not have chasuble 2c. 20, 203. Whoever does otherwise than the heavenly prophets is a double-minded pope, who executes and murders Christ, and must be scribes. 20, 203. the celestial prophets force all the words of Scripture in an outward way to kill the old man, and invent disenchantment, study, wonderment 2c. 20, 204. The heavenly prophets are murderers of Christ according to their own judgment, because they give names to divine things that are not written in the Scriptures. 20, 207. It is a fine art of the celestial prophets and a powerful conclusion: The flesh is of no use, therefore one does not receive the body of Christ in the sacrament. 20, 262. The celestial prophets say that one must speak to God alone, and that they themselves want to appear before God without Christ. 12, 1523. Luther's booklet "Against the Heavenly Prophets" will go out this week. 21a, 686. Luther's booklet "against the heavenly prophets, of the images and sacrament". 20, 132 ff. The new prophets condemn as guilty of the first commandment all who do not destroy the images by force and with their hands. 3, 1434 f. Of Luther's negotiation with the new prophets. 21a, 391 f. A new kind of prophets has come to Wittenberg from Antwerp, who claim that the Holy Spirit is nothing other than spiritual gifts and natural reason. 21a, 730. During Luther's absence, three so-called new prophets came from Zwickau to Wittenberg, about whom Melanchthon did not dare to judge, but said that only Luther could. 15, 1976 f. Luther gives Nicolaus Hausmann news of the evil in Wittenberg caused by the Zwickau prophets, which he, like Luther, should defend against with the word of God alone. 15, 2012 Luther warns of the Zwickau prophets who boast of having conversations with the Majesty (of God). 15, 2560. Luther instructs Melanchthon to investigate on his behalf whether the Zwickau pro
phets can prove their calling. 15, 2600. Luther does not at all want the Zwickau prophets to be accepted if they claim that they were called by a mere revelation. 15, 2601. How Melanchthon should proceed to explore the peculiar spirit of the Zwickau prophets. 15, 2601. Luther does not want the Zwickau prophets to be thrown into bonds or the prince to be stained with their blood. 15, 2606. Because the new prophets would like to do something special and better, and yet cannot, they leave it in order to redeem the souls, and attack wood and stone. 16, 15.
Proportion. The arithmetical proportion is kept in the kingdom of heaven, where everything is divided equally among those who are unequal. 1, 1074. The monks followed the arithmetic proportion in their rules, that is, they did to one as to the other, and did not look at the difference in the person. 2, 511. The arithmetical proportion in the marketplace judges everything without regard to the person, that is, a woman, man or child must pay the same price for a loaf. 2, 512. Geometric proportion does not equate one thing with another, as is the case in the marketplace, but compares persons with each other. 2, 512. In the eating of bread 2c. the geometric proportion or comparison of persons is held. 2, 512. In secular household and regimental dealings, one must use the geometric proportion based on each person's wealth. 1, 1074.
Proselytes. That the Jews circumcised the proselytes, they did not do right, for they had no commandment or order to do so. 2, 229.
Protestation. Luther's protestation at the second audience before Cajetan that he had said nothing against the Holy Scriptures, against the teachings of the Church, against the decrees or laws of the popes. 2c. 15, 568. Protestation of the Protestant Estates of the Empire at the Diet of Speier in 1529. 16, 301. Letter of the Elector John of Saxony, by which he makes the protestation known in his lands. 16, 333.
Prudentius. Luther said of the hymns of Prudentius, who was a very good and Christian poet. 22, 1393.
test. If I am to test the spirit, I must have the word of God; this is to be the rule, the touchstone, the light by which I know whether something is good or evil. 7, 2389. He who commanded all things to be tested, has exempted no one, not Augustine, not Jerome, not Origen, not even
1482Testing - Psalms". 1483
the antichrist, the pope. 18, 1150. To examine oneself means nothing else than to consider well how one is to be skillful. 13, 313. 1935.
Touchstone. This is the right touchstone to rebuke all books, when one sees whether or not they promote Christ, since all Scripture shows Christ. 14, 129.
Psalms. The Psalms were written by the Holy Spirit to be a comfort to the afflicted. 4, 349. For this reason, the Psalms are generally preferred to the other books of Scripture. 4, 216 f. It is peculiar to the prophet David that he calls the word of God a psalm, a song and an instruction, and adorns it with other titles. 4, 303: Where a history is indicated in the title of a psalm, it does not always follow that the history is sung about in the psalm, but that the understanding of the history was the cause. 4, 302. David made the songs that one had to sing to praise God in his works, therefore the book of the Psalms has the name praise book or thanksgiving book. 5, 192. Since David started the writing of the Psalms and brought them into pregnancy, many others were awakened to prophets, who also made beautiful Psalms, as, the children Korah, Heman, Assaph 2c. 3, 1888 David calls the Psalms beautiful, not only according to grammar and music, but rather according to theology, according to spiritual understanding. 3, 1888 David wants to call his Psalms "Israel's Psalms", that is, the Psalms of the church, which has the same spirit that made them through David. 3, 1889. David calls his Psalms "Israel's Psalms", does not want them to be his own or to have the glory of them alone, but Israel should confirm them and judge and recognize them as his own. 3, 1889. David felt in his spirit that his psalms would remain for and as long as Israel or God's people would remain, that is, until the end of the world. 3, 1889. David made doctrinal psalms, prophetic psalms, prayer psalms and thanksgiving psalms, the children of Korah only comfort psalms. 22, 1417. The prophetic psalms teach that the forgiveness of sins takes place without the law; therefore, these psalms are purely Pauline. 22, 1417. Some psalms, whose words are sweet and joyful, nevertheless teach, if one looks at the spirit, cross and persecution, also affliction of the heart. 5, 341. Some psalms are frightening and sad in appearance, but if one looks at them more carefully, one finds that they are joyful and full of consolation. 5, 341. The prayers in the Psalms are generally directed either against pernicious doctrine, or, under the cross and persecutions, against tyrants. 4, 1753. There are
not so many psalms directed against the persecutors as against the false teachers, for We have a much harder fight against the devils than against the persecutors. 4, 1452. All the Psalms are a kind of description of faith, hope and love. 4, 985. Since the Psalms are a kind of school and training of the heart, he sings the Psalms without fruit who does not sing them in the spirit. 4, 251: How the words of the Psalms are rightly understood in the spirit. 4, 251 f. You have accomplished enough if you have learned in a day or even in a week. To make a little verse of a psalm come alive in your heart. 4, 252. To God, the howling and murmuring of the psalms without heart and spirit seems no different than a swarm of flies humming with their wings. 4, 253. The Psalms are quite lovely and sweet, because they are comforting to the afflicted consciences, which are in fear of sin, death and all kinds of distress and misery. Luther says: "For all the thrones and kingdoms of the world, I would not want to be without that which I have gained by meditating on the Psalms under the blessing of the Holy Spirit. 21b, 2182. Where the Psalms speak of fear and hope, they need such words that no painter could paint it like that and no Cicero or orator could model it like that. 14, 23: Although others have written about David's Psalms before Luther, only a few have found the right meaning. 4, 217. Luther gives a short summary of the first six Psalms. 4, 524 f. The second Psalm is one of the main Psalms in the whole Psalter. 4, 275. That the second Psalm was made by David and speaks of Christ is attested in the Acts of the Apostles, Cap. 4, 24. ff. 4, 252 f. The kings of the land in the second Psalm are Herod and Pilate according to the testimony of the Acts of the Apostles. 4, 254. By "lords" in the second Psalm are understood the chiefs of the priests, by "Gentiles" the Roman soldiers and by "people" the common people. 4, 254. How the individual expressions in the second Psalm are to be understood. 4, 255. The third Psalm will have been written long after the history, after David was no longer in the turmoil of the temptation. 4, 302 f. The third Psalm briefly interpreted, referring to David (not to Christ). 4, 337 ff. In the fifth Psalm, the false prophets, the hypocrites, the heretical people, and the red spirits are punished. 4, 390. The tenth Psalm is the image, the pattern, the most perfect representation of the ungodly and the godless. 4, 742. The most spiritual and highest Psalms are: Ps. 16, Ps. 22, Ps. 110 and Ps. 45. 22, 1964. The 91st Psalm concerns the church.
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and the forgiveness of sins. The 110th Psalm is the summit and the head of the whole scripture, it describes the kingdom and the priesthood of Christ in the most glorious way. 2c. 22, 1882. What is best in the Psalms and in the Prophets flows from the promise of the first commandment: "I am your God." 4, 1883. Many psalms are made from the text Deut. 7, 9. that God will keep his covenant faithfully. 3, 1788: How the singing of the Psalms is done in Wittenberg. 4, 1752.
Psalm writers. Among the psalm writers, the children of Korah have great praise; Assaph is somewhat darker, Solomon uses an excessive amount of figurative speech. 4, 1804.
Psalter. Difference of the Psalter and the Zither. 4, 521. The Psalter is a prayer and praise of God. 4, 215. The Psalter together with the books of Samuel were made around the year 1060 before Christ. 14, 611. The whole Psalter is full of thoughts and exercises of the first commandment. 10, 29. Before Luther, the Psalter lay hidden in deep darkness. 4, 218. When I open the Psalter, David speaks to me as if he were present with me. 9, 1319. The Psalter is a training school of faith and spirit, so that he who reads without faith remains without light and without warmth. 4, 791. The Psalter shows in the finest way how one should keep and fulfill God's commandments; it is a school in which one learns to have right faith and a good conscience toward God. 4, 218 f. Through the Psalter, the Holy Spirit equips us with words and attitudes with which we should address and petition the heavenly Father. 4, 215. To sorrowful, miserable hearts, the Psalter, because it sings and preaches the Messiah, is a sweet, comforting, lovely song. 3, 1888. In the Psalter we should reflect ourselves without ceasing, for we cannot esteem its glory great, but we read it diligently. 22, 1992 A Christian should know the Psalter as well as he knows his five fingers; after that the four evangelists are also finely clear. 22, 781. Luther says: "I have occupied myself with the Psalter from my youth, I have enjoyed and practiced it, and, thank God, not without great fruit. 21b, 2182. In the hostility that befalls us because of the Gospel, we must diligently have the Psalter in our hands, read and practice it. 21a, 1207. Every Christian who wants to pray and be devout should make the Psalter his little book. 14, 24: Everything that a devout heart may wish to pray, it finds in the Psalter its psalms and words, so plain and sweet that no man could devise such good ways, words and devotion. 14, 24. In the Psalter you will also find yourself
and find the right "know thyself", and in addition God himself and all creatures. 14,24. If you want to see the holy Christian church painted with living color and form, take the Psalter before you, which will show you what Christianity is. 14, 24: The Psalter is the book of all the saints, and every man finds therein psalms and words that rhyme with his own things, as if they were set forth for his own sake. 14, 23: The Psalter presents to us the very best speeches of the saints, which they spoke with great earnestness in the most excellent matter with God, so that we can also see into their hearts. 14, 22. The Psalter not only recounts the works of the saints, but also their words, so that it does not present us with dumb saints, but with true, brave, living saints. 14, 22. The Psalter would like to be called a little bible, because it promises so clearly about Christ's death and resurrection, and exemplifies His kingdom and the state and nature of all Christianity. 14, 20. If the best of all the examples, legends and histories were brought together and presented in the best way, then the Psalter would have to be made out of it. 14, 20. In the Psalter we find not only what one or two saints have done, but what the head of all saints himself has done, and all saints still do. 14, 20. Everything that St. Augustine, Jerome, Athanasius, Hilarius, Cassiodorus 2c. have compiled about the Psalter is quite true, but sometimes very far from the literal sense. 4, 213. In Pabstthum, there is no other custom of the Psalter than that it must be howled and murmured. 4, 349. Luther reports to Spalatin that the dictations on the Psalter that were requested for printing are not yet ready, and must be printed in his presence. 21a, 18 f. Luther had begun to spend his work on the Psalter, but does not want anyone to wait for his Psalter after Bugenhagen has interpreted it. 14, 156 f. Induced by Luther's prevention (by the journey to Worms and the stay at the Wartburg), D. Bugenhagen continued the lectures on the Psalter. 4, 218.
Ptolemy. Ptolemy says: The wise man rules over the stars, therefore he can anticipate their influence and prevent it. 3, 1147.
Publianus. The pagan writer Mimus Publianus aptly said: A stingy man never does anything good, because only when he dies. 2, 610.
Dots. Moses and the prophets did not write with dots, which is a new man's foot, recorded after their time.
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Therefore, it is not necessary to keep them so stiff 2c. 20, 2107.
Purple. All people like to wear purple and gold, to have high titles and names, but when heavy cases and big business occur, they first see that it is a big, heavy burden. 2, 1411.
Puteoli. Near Puteoli (when Luther was interpreting Genesis 19) a large piece of land was submerged by an earthquake and waters. 1, 1277.
preen. It is too much that the bishops have suffered up to now, that women and virgins have gone to church as preened and garlanded as if they were going to a theater. 21b, 3033.
Pythagoras. Pythagoras says that the movement of the stars makes a very lovely concert and harmony, but through constant habit people are tired and weary of it. 22, 101 Pythagoras wrote about the course of the heavens, that the movement or course of the stars always gives a lovely song, but because this happens over and over again, people no longer hear it. 2, 148. Pythagoras speaks of an exceedingly lovely harmony of the heavens, which men no longer hear, because they would have become deaf to it through constant hearing 2c. 7, 269. 7, 269. We will be like or similar to God, but not God himself, as Pythagoras thought. For God is infinite, but we are finite creatures. 9, 1452.
Queiß. Luther and Jonas ask the Elector to accept Heinrich Queiß, who was involved in the Minkwitz feud, into the lands of the Electorate of Saxony. 21b, 2521 The Elector rejects the request of Luther and Jonas for Heinrich Queiß. 21b, 2522.
Quintilian. The pagan Quintilian says that one should beware of the one who speaks doubtfully, with uncertain and wavering words, which one can interpret and twist as one wishes. 22, 1082. Quintilian admonishes that one should beware of such words that have more than one meaning. 2, 1908.
R.
Rabbis. Luther shows the reasons why he did not follow the Jews' rabbis and grammarians in interpreting the Psalms. 4, 126 ff. Three Jews were with Luther. When he tried to force them to the text, they said that they had to believe their rabbis and did not want to confess any text to Luther. 20, 2038. Luther sometimes used to express the opinions
The only effort of the devil and the rabbis is that they corrupt the prophetic and Christian minds. 1, 370. The only effort of the devil and the rabbis is that they corrupt, tear apart and turn back the prophetic and Christian mind. 6, 698. One should first be sure of the matter and the right opinion, then apply grammar to it. But the rabbis hold the contradiction. 1, 364. The rabbis abandon the righteous and proper understanding of things and want to pick it out of the grammar. 1, 451 f. The rabbis do not care about the context or the sequence, but tear it apart and falsify the sayings of the prophets. 6, 129. The rabbis are not ashamed to deal with abominable shameful deeds in their writings; they are completely taken in and driven by the devils themselves. 6, 203. Because the rabbis do not know the matter, it does not help that they know the words. 1, 329. We read and understand the rabbis, but do not admit that Christ is obscured by them or that God's word is falsified. 1, 370. The rabbis have nothing more than a deceitful and vain appearance of the words. 1, 1005. Because the rabbis do not have the knowledge of the things in the holy Scriptures, they are to be completely despised. 1, 1004. The rabbis understand the words, but they know nothing of the matter, therefore they can do nothing righteous. 1, 999 f. We are masters over all the rabbis and Jews, because we know the kind and nature of the things in Scripture that open up the meaning. 1, 1380. The rabbis are given over to a wrong sense and are thrust into extreme darkness, so that they cannot understand even their own mother tongue. 2, 1541. The rabbis try to force their antics upon us, so that we should take them for the grammar and correct teaching of the holy scriptures. 2, 1439. One of the rabbis said: it is a wonder where one should find a wise man among all the Gentiles. Among the people of Israel, however, there are all excellent and wise men. 2, 995. Even many of our people are so attached to the rabbis and trust them that they do more Judaizing than the ancient Jews themselves did. 14, 45 f. If you want to be a true Jew, you must believe that the sages of Israel were no wiser than to keep the Shem Hamphorah with two barking dogs of brass; what the rabbis say is true. 20, 2037. do not dispute that the dogs of brass have passed through the thick walls 2c.
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see who copied the letters of the Shem Hamphorah, for what the rabbis say is right. 20, 2037. If you are a Jew, you must believe that what a rabbi says is right, regardless of how strange it may be or whether God Himself commands and says otherwise. 20, 2037. If you want to become a devout, faithful Jew, surrender to believe what the rabbis say, whether it is against God, reason, angels or all creatures. 20, 2038. As a Jew, you must believe that Jesus performed miracles through Shem Hamphorah, Judas Sharioth also, because the rabbis say so. 20, 2038 f. The Jews say they must believe their rabbis according to Mosi's commandment 5 Mos. 17, 8. ff., if the same said that the right hand was the left and the left was the right. 20, 2038. If one must accept grammatical things from the rabbis, one may accept them, but one must not follow all their word derivations or opinions. 21b, 2212. The rabbis usually use a clear passage, where also the grammar agrees with us, only out of hatred against Christ to falsify and to refer to things that are far away. 21b, 2212. It is the endeavor of the rabbis to impute their imaginations and preconceived opinions to the words of Scripture. 21b, 2212. Nothing is to be conceded to the rabbis in the interpretation of the holy scripture, since they twist and force the word derivations and word assignments. 21b, 2212.
Raven. The Leipzig Raven has traveled to Rome to bring other lies there and other sacrilegious things here. 15, 2475.
Rabe, Ludwig. Cardinal Albrecht of Mainz threatened Ludwig Rabe that he would have him talk a lot about the executed Hans Schanz. 19, 1878.
Racha. Racha is what we consider to be all kinds of angry signs, and whatever other malice one may show to one's neighbor that is not done with words. 11, 1364. Racha is that we do not show ourselves sweet and friendly in gestures against friend and foe. 11, 1339.
Vengeance. We should be patient, and return vengeance to God, and recognize his fatherly kindness towards us and diligent care. 5, 894. We should not be carried away to vengeance and zeal against the slanderers and persecutors. 4, 559.
avenge. A Christian should not take revenge, never ceasing to do good for anyone's sake, but placing his hope in God. 5, 313. Christ does not, like the pope who teaches, strike back, nor does he want anyone to avenge himself, but reserves punishment and judgment for himself 2c. 11, 1831.
Vengeful. The devil drives vengeful, angry, incompatible people so far into wrath that they cannot nor will not pray the Lord's Prayer, lest they themselves pronounce judgment on themselves. 13, 960 f. David calls the avenging one primarily the synagogue and the Jewish people, then also the devil and his scales, as, the Roman Empire, the end-Christ, the pope 2c. 5, 212. The avenger is the devil, and his bride the world and what is high and great in the world. 5, 205.
Vengefulness. Greater enmity and vengeance has not been practiced against any man on earth and is still practiced daily than against the Lord our ruler and against his kingdom. 5, 212.
Raemses. The geographers say of Raemses that it is in Gosen, from where they subsequently moved out again. 2, 1803.
Rahel. Rahel means a sheep in German. 3, 495. The theft of Rachel keeps the name of a theft in the other tablet, but in the first tablet it is a reward due to her for her work. 2, 646.
Raida. Luther replies very kindly to Balthasar Raida, who had asked Luthern for something from his hand. 21b, 2035.
Rama. Rama means high in Hebrew; therefore, the "shouting in Rama" is a shouting on the heights, in the mountains. 12, 1804.
Deceitful. God also uses for the best those who are scheming, devious, those who have great intellect, boasters and the like, so that everything may bring salvation to his elect. 22, 350.
Raphael. Raphael, that is, physician or healer, who calls himself Azariah, that is, a helper or assistant. 14, 77.
Rappolt. Luther recommends to Nic. Hausmann the Wolfg. Rappolt. 21a, 1336. Luther recommends to Wenc. Link the sick Wolfgang Rappolt for support. 21a, 1337.
Raschwitz. Luther uses Jonas, as visitator, for Paul von Raschwitz, a relative of his wife, that his apartment be left to him. 21b, 2166 f.
Counsel. One should praise such people who first carry out their own office well, and then give good counsel to others, especially where it is desired. 5, 831. The name Rath refers to the tribulations and to the cross, which teaches us to pray and to call upon our king, asking for advice and help from him. 6, 206 f. What happens to us, good and bad, does not happen by chance and accident, but all from and through God's counsel and good pleasure. 12, 643 f. When one desires to know God's counsel, it means wanting to be like God. 4, 472. We shall know God's secret counsel with peace.
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and not climb up with reason. 3, 814. Christ wanted to be called counselor; he has the name from the deed, and wants to and can counsel alone in all tribulations, dangers and miseries. 6, 208 If we are protected and saved by Christ's counsel, then he is counsel. 6, 210. The word, so that we are comforted in suffering, is good counsel, and he who can do this is good counsel; that is why Christ is cheaply called "counsel". 1.1, 2000. The name of Christ "Rath" indicates how he helps us in suffering, death and the cross, so that we do not despair or perish under it. 11, 2000. Christ is called "Rath" because He comforts His own with the Gospel in the world, who are forsaken and in all tribulations. 11, 2001 Christ is called "counselor" because he is a faithful counselor and can give good counsel in all troubles; such counsel is his dear holy gospel. 13, 2615 Christ is a faithful counselor and stands by his church; even if he does not seem to give help, he still gives his word, which should be kept. 13, 2621. Christ is called "counsel" because he should and will help us, not in temporal but in eternal matters, against sin, against death, against the wrath of God and all misfortune. 13, 1049. Christ stands by His own with His counsel and preserves the church when it seems to be in the greatest danger and already close to ruin. 6, 205. In difficulties and temptations, which are racking the heart, our "council", Christ, is immediately present and gives advice. 6, 205. Christ gives counsel by giving us his word and tells us to hold fast to it, to believe and to confess. 13, 1049. This is the counsel that Christ gives, that we shall be delivered from sins and death if we accept his word and the holy sacraments with faith. 13, 1050. Our right counsel has stood by us in the severe trials we have suffered from the Sacramentarians, Anabaptists and rebellious peasants. 6, 206. The pope and his preachers are such counselors who hinder the poor people from right counsel, for it is Christ alone who can counsel rightly. 13, 1050. The papists make God's commandments into counsels that are only for the perfect. 8, 409. The papists tear up God's law, make counsels and superfluous things out of it; thus they have abolished the whole right natural essence of the Christian state. 11, 382. The papists answer, for what cause do they make counsels out of the commandments? Well, that would be to burden Christianity too much. 7, 430. The Sophists say that Christ has abrogated Mosi's law, and make of its commands
Counsels for the perfect. 10, 380. The monks and sophists have made counsels out of Christ's preaching of the ten commandments, and thereafter interpreted this to their monasticism. 2c. 11, 1569 The monks and priests have said that Christ himself did not keep what he advised; then they have made an arbitrary counsel out of the commandment. 8, 894. The papists make of what Christ commanded no more than advice, and reverse what Christ said. 9, 1369. Thomas Aquinas is almost the main heretic of the evangelical counsels; this doctrine was subsequently confirmed by the pope and spread throughout the world. 11, 1350. We should let ourselves be taken, we should lend and give to our neighbor where and when he wants. These are strict commandments and not only advice. 11, 1279. It is not a counsel, but a commandment and fruit of the Spirit, that one should love one's enemies, and do good to them, and forbear. 12, 349. The papists have made twelve counsels in the Gospel, and deal with the Gospel as they please. 12, 282. The papists have also made counsels out of the commandments of Christ, and have taught vain men's estates and works, suppressed faith, diminished authority and marital status:c. 14, 285. The necessary commandments of God, which the papists godlessly invent to be counsels, are approximately what Christ teaches in Matth. 5. 19, 1514 ff. Everything that Christ teaches in Matth. 5 he teaches so that the law may be fulfilled, not so that rats may be enumerated. 19, 1515. Satan has invented the fairy tale of perfection and of the rats in order to give a coat of paint to the perverse monasticism. 19, 1522. The monastics chose only three of the precepts they invented: obedience, poverty and chastity 2c. 19, 1522. The great flax scholars of the High School of Paris have made counsels and admonitions out of the commandments of Christ. 15, 1808. The monks teach the abominable error that people should not consider it a sin if they do not keep the counsels, when they are not counsels but commandments. 19, 1866 The monks, out of devilish blindness, make twelve consilia or counsels out of the commandments and thereby dissolve the commandments of God. 19, 1866. The monks have divided the world into two parts and separated it, put their life into the counsels, the laymen into the commandments, and pretend that their life is higher than the commandments of God. 12, 282.
Counselor. The prophet ascribes the name of counselor to the King Christ because even when he allows us to be afflicted, he provides counsel for us so that we do not perish. 14, 1080. The reference to the Counselor
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Those who leave Christ will be preserved and saved, as the example of the captivity of the Jews and the entire history of the church prove. 14, 1081. The words of a foolish counselor are heard by a foolish prince, because he tells him what he pleases. 5, 1544.
prudent. Christ wants us not to waste God's gifts uselessly, but to be wise with them, and to use the abundance for good and need, also for the future. 11, 1391.
Rathschlag. Rathschlag written by the church of a committee of several cardinals and delivered to Pope Paul the Third at his command. 16, 1971 ff. The Elector John appoints a commission to obtain from Luther that his writing "against the Mainz Rathschlag" does not go out. 21a, 846 f. Luther asks the Elector to stop the printing of the book "Wider den Mainzer Rathschlag". 21a, 848. Luther sends the suppressed scripture from the Mainzer Rathschlag, as far as it is printed, to the Elector Johann. 21a, 855. Luther indicates to the Electoral Council that the booklet of the Mainz Council, about which Duke George complains, has been stolen or copied from him. 21a, 891 f. Because men, through arrogance, exclude God and put themselves in his place, their counsels, power and forces fail. 4, 1935. Also the best counsels fail, if one wants to bring them into action, where God is not involved. 5, 803. If God revealed his counsels to us, we would first become fearful, but then despisers or despairing people. 4, 475. The twelve evangelical counsels of the papists. 21b, 3459 ff. This is a frightening and quite ungodly doctrine, taken from the Talmud, that one makes counsels out of the fifth chapter of Matthew. 6, 199. The scholastic, yes, in truth the devilish theology has taught that it is not necessary to keep the commandments of the twelve evangelical counsels if one does not want to become perfect, that is, become a monk. 6, 200. It is an abominable error to teach: Every man can and should keep the commandments of God, but the counsels are free, one is not bound by them. 22, 898. The scholastic theologians have made counsels out of the clear commandments of Christ. 6, 202. From the doctrine of the counsels has come the security of the people and the hypocrisy of superfluous good works, that the monks, by keeping the counsels, have a greater, righteousness than the people. 22, 898. The papists have blessedness through the evangelical counsels,
He also put perfection apart from faith into the work, and even made the same works free. 7, 348. Pabst's lawyers and sophists have made counsels out of the commandments, which Christ did not want to keep, but whoever wants to be perfect should keep them. 7, 348. To say that Christ added counsel to the commandments of the two tables of the law is unworthy of a divine scholar, indeed, of any Christian man. 6, 198. The doctrine of the twelve evangelical counsels was very common in all schools, but it is a very harmful and pernicious doctrine 2c. 6, 199. Johann Hus defended the doctrine of the twelve evangelical counsels at the Concil at Costnitz. 6, 199. Through the doctrine of the evangelical counsels, the gospel together with the law was abolished and transferred to the monks alone. 6, 204. Luther compiled the twelve evangelical counsels so that they would be present for and for in the church and would remain in memory. 6, 199. In Luther's time, the theology of the twelve evangelical counsels was very common, so he published a disputation note about it. 6, 199.
Council decision. The pope could not keep peace; so the pabbacy fell according to its own council. 22, 1936.
Councilors. The councillors of the spiritual kingdom of Christ are pastors, preachers, bishops, teachers and other pastoral workers. 5, 1233.
Town council meeting. Very few dare to speak their mind freely in the town council and the meetings of the princes, even though it would be highly necessary and useful. 5, 598.
Ratzeberger. Luther sends D. Ratzeberger a copy of his angry writing against the papal monster "Wider das Pabstthum zu Rom, vom Teufel gestiftet". 21b, 3133. The Elector sends his personal physician Matthias Ratzeberger to Luther to dissuade him from his intention to leave Wittenberg. 21b, 3133.
Robbery. Those who recognize and confess their sins, and take refuge in Christ, are incorporated into Christ, and thus become the prey that has been snatched from the devil. 6, 156.
Mountains of robbery. The 76th Psalm calls the pagan kingdoms mountains of robbery, because they rob and steal their goods and violence, both before God and the world. 5, 1330.
Rauber. Friedrich Rauber, pastor at St. Peter's in Eisleben. 20, 1604. 1609.
Rauchhaupt. Luther asks Jonas to describe the history of Frau von Rauchhaupt in detail.
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The author is obliged to report to the Federal Chancellor in a clear and complete manner, as he intends to put the same into print. 21b, 2707.
Raudt. Luther gives Georg Raubt, preacher in Plauen, advice on how he should behave in the persecutions that befall him because of the Gospel. 21a, 596 f.
Space. Where God is, there is also the flesh of Christ; but God is everywhere, therefore Christ is also everywhere, outside of space. 5, 1539. "Wide space" is a Hebrew way of speaking, for which we say "comfort" without figurative speech. 4, 347.
Rebekah. Rebekah means: the one who has been circumcised. 3, 386. There was a special, great faith in Rebekah. 3, 427. Rebekah took the priestly garments of Esau and kept them with her, because she was waiting for the opportunity to give them to the one who was to be confirmed as the heir. 2, 281. Rebekah concluded from the words: "The greater will serve the lesser" that the blessing was due to the lesser and not to the greater. 2, 290. Rebekah and Jacob insist that Esau had sold the firstborn and was not worthy to possess it. 2, 265. Rebekah does not follow the rule or the law, but God, who turns the firstborn away from Esau, and thus dispenses against the rule; therefore she has not sinned. 2, 266. Because God wanted Jacob, and not Esau, to be the firstborn, Rebekah and Jacob acted godly and took away Esau's fiefdom of the firstborn. 2, 268. Rebekah will have gone to the holy patriarch Shem, who was still alive at that time, to ask the Lord. 2, 55.
Recapitulatio. The figure of speech recapitulatio. 2, 1511 f.
Reckoning. With God, no one should want to calculate or be equal, because he has given you body and life, house and yard, sun and day, and everything that heaven and earth can do or carry. 3, 1830 f.
Law. Terence rightly and truthfully said that the exact, strict and true right is the highest injustice and violence. 1, 846. If you despise the example of the heavenly father, judge one another, defend the right that one has against the other, you too will be judged. 12, 1913. He who can maintain his right by proper means and ways does not do wrong, for God has ordered judgment and right Himself. 13, 965. Justice (that is, God's good pleasure) shall prevail over good, body, honor and friend, grace and enjoyment, and no person is to be considered here, but God alone. 10, 526. In the things that concern right or wrong, one must take the point two steps.
5, 392. In the laws and commandments of God, in his promises and sacraments, the highest right must be valid, according to the opinion and all the words. 1, 848. We should learn to yield from our right to maintain unity. 1, 847 f. If God sends the devil or evil men to punish you, he needs them to lead out his right. 9, 1068. Because God has given his right against you, he wants you to do the same, and think: If God has given me ten thousand pounds, I will gladly give my neighbor a hundred pennies. 11, 1798. All law is abolished among Christians, and it is not lawful for anyone to reclaim what is rightfully his, but to forgive and forbear. 12, 387. Every man must not do what he has a right to do, but forgive himself his right and see what is useful and beneficial to his brother. 20, 11 A divine right must be defended to the death, even with the loss of the world. 18, 1237. A divine right cannot be changed or transferred to another by the one to whom it belongs. 18, 871. The imperial law, according to which the Roman Empire is still governed today, is nothing other than pagan wisdom. 5, 857. One praises natural law and reason, from which all written law has flowed, but there is the mistake that everyone thinks that natural law is in his head. 5, 816. The noble jewel, so naturally called law and reason, is a strange thing among the children of men. 5, 817. If the natural right were in all heads, then fools, women and children could just as well rule and get as David, Augustus and Hannibal. 5, 817. According to Saxon law, the widowed wife who is left behind gets only a chair and a distaff. 22, 1513. One must not condone injustice, but bear witness to the truth, and may well invoke the right against violence and outrage. 7, 472 A worldly person should protect himself with the right and defend himself, where he can, against violence and outrage. 7, 473: If you can protect and defend yourself with justice, so that no violence happens to you or yours, then you do right and are guilty. 7, 474. Among Christians, no worldly sword and law can be found to work, because they do much more of themselves than all rights and doctrines may demand. 10, 381. Christians among themselves and among themselves and for themselves have no need of law or sword, for none is necessary or useful to them. 10, 385. Canon law, according to the judgment of all jurists, is an obscene law.
1496Right - rights, the. 1497
Book that stinks of money. 22, 986. They themselves, who hold the spiritual law, have confessed, even though in the corner, that it stinks of vain avarice and violence. 15, 1627. The summa of spiritual law is: The pope is a god on earth, over all things heavenly, earthly, spiritual and worldly, and all things are his own 2c. 15, 162-7. The truth that is written in human books, especially in spiritual law, is false and fabricated. 12, 1931. In spiritual law, everything only applies to rulers and authorities; nothing of God's word is commanded there. 18, 1505. From the entire canon law, one cannot take one verse that served for Christian doctrine. 7, 1180. In the ecclesiastical law, nothing is found that would force the Roman or any other bishop to evangelical office and preaching. 18, 1505. The summa of spiritual law is: Neither God nor man may say to the pope: What are you doing? or, Why are you doing this? 2c. 19, 934. It is impossible that the gospel and spiritual law can rule at the same time; the former eradicates and extinguishes faith, but the latter teaches faith. 19, 1147. The pope's law is the spiritual law, in which he regulates food, drink, clothing, corporals, books, incense, wax, flags, consecrated water, reading, singing, fasting 2c. 19, 1146. emperor's right is what human reason teaches; but spiritual right is what the pope sets, farts and dreams. 22, 987 f. Spiritual law is nothing else than what the pope wills and dreams. 22, 1479. Luther says that it would be good if the ecclesiastical law from the first letter to the last would be eradicated, especially the Decretals. 10, 337. Luther says: Today, spiritual law is not what is in the books, but what is in the will of the pope and his flatterers. 10, 337 f. The ecclesiastical law is childish, silly, bad thing, although many holy, excellent people have been in it. 5, 858. In the entire papal law, one finds not once that one should believe in Christ, but that one should hold the pope alone as the highest lord and accept his commandments. 7, 871. Luther writes:^ It would be best that the entire papal law were completely excluded, so that no one could be plagued according to the rights of the pope 2c. 15, 2541. The ecclesiastical law is only invented so that the pope may freely do what he wants, give leave to sin and hindrance to good. 15, 1622. In the whole papal godless law there is not the slightest thing in which one can learn what faith, love or sacrament is. 22, 1497. We are guilty,
to keep the rights that our authorities and neighbors keep. 10, 355. We owe to keep imperial rights and not Mosi's rights, because love compels us to make ourselves like those with whom we are. 10, 354. God's word overturns the loose, lazy rights of men, as of monasteries and convents with their rules and statutes. 5, 1079. The study of law is a very dirty business; if it were not for the money, no one would stoop to this study. 22, 1475. The spiritual rights of all popes are publicly recognized for having been shameful teachings of the Antichrist. 18, 1453. In the spiritual rights of the pope there is no place where he does not falsify the Scriptures of Christ and the holy apostles. 18, 1567. The pope says in his spiritual rights: The whole Church in all the world knows that one should not judge a sentence passed by the Roman Church. 18, 1567. The pope in his spiritual rights praises for good works what is done according to his laws, condemns and corrupts all those who do not want to obey him 2c. 18, 1507. Christ and the gospel do not abolish worldly rights and order, but confirm them. 22, 1458. Because the papacy is founded by the devil, its rights, which do not agree with God's and the natural law and order, are also the devil's foundation and order. 22, 1479. If it were not for the rights of the heathen in the Roman Empire, our princes, emperors and kings would all have become fools, for the rights of the pope are the most foolish. 22, 1482. In the rights no case can be given and indicated, which one could certainly prove, so that it was not missing at all. 22, 1507. All laws and rights should be used and directed to peace, unity and tranquility, that is, to love. 1, 843. The study of rights is extremely dangerous nowadays, since it does not serve to peace, and to settle the quarrel, but to incite 2c. 3, 1337.
Right, the. To sit at the right hand of God is to sit like God, that is, to sit in God's eternal kingdom. 3, 1910. Christ sits at the right hand of God, therefore heaven is also his chair and the earth his footstool. 3, 1910. God's right hand cannot be a creature, but must be something above and apart from all creatures. 20, 809. To go to heaven and sit at the right hand of God is to be equal to God, to sit in equal majesty and power and to rule over all. 22, 325. Christ is at the right hand of God, so that where and what God's right hand is and is called, there is Christ, the Son of Man. 20, 810. The right hand of God is in all things, so it is certainly also in bread and meat.
1498rights - justify. 1499
Wine over tables. Where the right hand of God is, there Christ's body and blood must be. 20, 810. Even though Christ would not have said these words: "This is my body" in the Lord's Supper, these words: "Christ sits at the right hand of God" force that his body and blood may be there. 20, 811. Because the scribes do not prove that God's right hand is a special place in heaven, Luther's way remains firm that Christ's body is everywhere, because he is at the right hand of God. 20, 946. God's Son sits at the right hand of the Majesty, but this is only according to humanity, for according to the Godhead He is also Himself the one Majesty with the Father. 12, 165. For this reason Christ rose from the dead and was seated at the right hand of the Father, so that he might completely eradicate sin, death and hell and also bring us to eternal righteousness and life, 11, 1711. Christ sits at the right hand of God, so that he might heal us in body and soul, not only through redemption, but also through the complete eradication and removal of sin. 6, 700. Christ sits at the right hand of the Father, so that we may be cleansed day by day by the Holy Spirit we have received, until we are completely cleansed at the last day. 6, 701 f. Scripture uses the image of the right and the left for the inward and outward man. 4, 985.
right. Christ tells his dear Christians that they should not be righteous nor have the worldly sword among them. 10, 384: It is not the duty of any Christian to be just and to fight, but to suffer injustice and to tolerate evil. 16, 58. All of them are pagans, under the Christian name, who take revenge or fight in court for their property and honor. 10, 392.
justified. Right preachers preach the word of God; when one hears it, he can believe, but faith justifies the person and makes him devout, who then calls on God and does good; thus the person is saved. 12, 209. God only counts those justified who believe in him and are children, for they alone fulfill the commandment and have him as a true God. 12, 216. Even though a man has been justified, he is not yet completely free from evil desires. 9, 985.
justify. We may not be justified by human powers nor by our merits, but by Christ, which is the point of the whole epistle to the Romans, also that to the Galatians 2c. 11, 2207. Christ alone justifies me against my evil works, and without my good works. If I thus think of Christ, then I take hold of the right Christ. 9, 6, 19. The "to be justified"
The word "justified" simply means that no sin, neither past nor remaining in our flesh, is imputed to us 2c. 19, 1452. 19, 1452. The "being justified" includes this, that we are counted righteous for Christ's sake through faith. 19, 1452. Everyone who is justified is still a sinner, but he is considered completely righteous through the forgiveness and mercy of God. 19, 1452. The man who is justified is not yet righteous, but is only in the first movement and running after righteousness. 19, 1452. By the man who is to be justified is meant a sinner who is to be set free from his sins. 19, 1453. Many begin to be justified by faith, but are immediately corrupted and turned away to another way by perverse things. 4, 704. No works justify or make a righteous man, but faith alone; but the justified man does works. 18, 857. As many as are justified by them are not justified because of the keeping of any law, but because of Christ, who has done away with all laws. 9, 469. The glorious triumph that Christ has obtained for us is not obtained by any works, but by faith alone. So faith alone justifies. 9, 489. Paul clearly says that man is not justified by the works of the law, but by faith in Jesus Christ. 9, 201. Abraham was not justified by anything other than faith, not because of his glorious virtues and holy works. 9, 313. The law cannot justify, because the blessing is not added to it, and without the blessing man remains under the curse. 9, 402. When we teach that men are justified by Christ, that Christ is the victor over sin 2c., we testify at the same time that he is God by nature. 9, 376. "To live unto God" is to be justified by grace or through faith for Christ's sake without law and without works. 9, 215. The law never brings the Holy Spirit, so it does not justify because it alone teaches what we should do, but the gospel because it teaches what we should receive. 9, 278. If he who has been justified by Christ must still be justified by the law, then Christ is only a lawgiver and servant of sin. 9, 194. No monk is justified by his order, no nun by her chastity, no citizen by his righteousness, no prince by his good deeds 2c. 9, 193.
1500Justification . 1501
Justification. The article of justification and of grace is the most lovely and alone makes a theologian. 6, 802. The article of justification is one that can never be unlearned. 5, 571. The evangelist John deals primarily with the article of justification, before the other evangelists. 7, 2317. St. John's gospel is directed to form the article of justification in the heart of the world and to put it before the eyes. 7, 2349. The article of justification is this, that we are declared righteous and blessed through faith in Christ alone, without works. 9, 296. In the article of justification, the mercy that God has shown in the sacrifice of Christ, and the faith through which mercy is taken, are the only things that apply. 5, 604 f. The text: "He who believes in me has eternal life" is the cornerstone of our justification. 7, 2309. In the article of justification, neither ceremonial nor moral things count for anything, because they are not ordered that righteousness be attained through them. 5, 604. The right, true justification is when I am certain by faith that the blessed seed dwells in me, through which I bless myself. 1, 1578. If the mass were properly restored, it would keep us with Christ the Savior and the main article of justification of faith in Christ. 8, 8. It is most necessary that we constantly memorize and sharpen the article of justification. 9, 44 f. If the article of justification is lost, then the whole Christian doctrine is lost at the same time. 9, 24. Luther was forced to publish the interpretation of the epistle to the Galatians, the abomination that has always raged against the doctrine of justification in the Church of God. 9, 8 f. In his time we also deal with the doctrine that one must keep the law and do good works, but in the doctrine of justification we reject works. 9, 198. Since we have to deal with the doctrine of justification, we reject and condemn works, because this article does not allow us to deal with works. 9, 187. We should learn the article of justification with the utmost diligence, and distinguish the gospel from the law in the purest way possible. 9, 157. In the matter of justification, we are to know no other God than the incarnate God, Jesus Christ. 9, 50. The main and most powerful evidence for the doctrine of justification is the promise made to Abraham and the others.
Fathers. 9, 401. In the doctrine of justification are included all the other articles of faith, and if it is right with that, it is also right with all the others. 9, 376. That Christ gives commandments in the Gospel and teaches the law, interpreting it, does not belong to the doctrine of justification, but to that of good works. 9, 490. One may use worldly laws, human statutes, 2c. as good and necessary things, but does not have to include them in the trade of justification. 9, 763 f. Make for yourselves spiritual armor from the Scripture of justification, which is through faith. 9, 1485. There is one kind of justification of faith through the promised and expected Christ as now through the sent Christ, but faith itself is not one 2c. 9, 1876. Everything that God does not work in us with grace, or that we work of ourselves without grace, is certainly a work of the law, which is of no use for justification. 12, 217. Nothing belongs to justification but hearing and believing in Jesus Christ our Savior; this is not of nature, but a work of grace. 12, 208. Justification must come sooner than love, for no one loves unless he is pious and righteous. 12, 428. Our faith is this, that justification and blessedness exist through faith alone, without law and works. l2, 271. Justification is exclusively of faith, as sin is of unbelief. 19, 1418. Christ's resurrection from the dead is justification for us by faith alone. 19, 1475. In order to exalt justification as much as possible, sin must be exalted very high and made great. 19, 1455. The divine work of justification is far too great for any consideration or regard of our work or any movement on our part to take place. 19, 1455. Justification is a healing from sin, which eternally kills the whole world and corrupts it with infinite evils. 19, 1455. Anyone who falls away from the article of justification is an idolater. 9, 519. When the article of justification is gone, nothing remains but pure error, hypocrisy, ungodliness and idolatry. 9, 520. 'He who thinks he is justified by works hinders the gospel, faith, grace, Christ, God and all things.' 12, 208. If we stay with the article of justification, we are safe from heresy and keep the forgiveness of sins 2c. 6, 521. We preach the doctrine of justification by God's grace, above which rises
1502Justification - talk. 1503
The fight, which the papists take issue with. 4, 1462. We must fight against heresies, but in such a way that we do not forget the main article of justification. 4, 2066. In Christ Jesus or in the cause of justification, one should not argue about the laws of the Gentiles or the Jews, whether the ceremonial law or the moral law makes one righteous. 2c. 9, 764. To remind the ignorant that they should not admit that such scriptural passages, which have nothing to do with justification, belong to the cause of justification. 7, 311. If the article of justification had remained on track, no monk, superstition or error of the works saints and sects would have come into the world. 7, 2346. Images and other abuses in the church would have fallen of their own accord, if the red spirits had diligently taught the Article of Justification; but they sought their honor. 9, 297. The Article of Justification alone broke off the papacy and destroyed the realm of the pope. 9, 297. The article of justification not only weakened the kingdom of the Antichrist, but also preserved and defended us against his power until now. 9, 296. The papacy is shaken and overthrown, not by the storming of the red spirits, but by the preaching of the article of justification. 9, 296. This is not the right way to attain justification, that you do as much as is in you. Such sayings belong to the worldly and domestic regiment, not to the church. 9, 234. Only the article of justification can raise us up against the countless aversions and comfort us in all temptations and persecutions. 9, 690 f. When brethren or disciples, seduced by swarm spirits, fall away from the article of justification, they persecute the godly whom they loved very much before. 9, 541. The argument of the papists: The church says it and admits it, repels all who do not have the article of justification by Christ. 22, 998 f. The article of justification has to some extent uprooted the lightning of the papacy. 22, 1718. Luther urges justification by faith on the little boy. 21a, 19 ff. The Scriptures act without the article of justification by faith, is rather to darken and falsify the Scriptures 2c. 21a, 1460. Luther's postscript to a letter of Melanchthon to Brenz, von der Rechtfertigung. 21a, 1669 f. In a letter to Luther, Brenz sets forth his view of the doctrine of justification by faith alone. 21a, 1670 f. When one speaks of justification, one cannot speak enough against the inability to justify.
of the law and against the harmful reliance on the law. 22, 440. In the matter of justification, nothing is to be taught, spoken or thought of, but only the word of grace in Christ proves it. 22, 440. Good works are to be taught, but in such a way that the article of justification, that only faith in Christ makes us righteous and blessed, remains unadulterated and pure. 22, 485. The beginning of justification is grace and the promise. 22, 486. Our justification, that we may be held righteous before God, is all grace, or Christ would have died in vain. 22, 496 f. As long as the article on justification, how one becomes pious, righteous and blessed before God, stands and remains pure and unadulterated, no one will easily become a monk. 22, 964. Luther's Disputation on the Law and Justification. 19, 1416 f. Luther's disputation on the question: whether works serve for justification. 19, 1418 f.
Law books. In all the law books and laws of the pope there is not one word that teaches what and who Christ is. That is not called the shepherd of the church, but the devil. 22, 988.
righteous. The righteous being is a kind of abstinence by which we abstain from all stimuli by which we could be turned away. 4, 702 f.
Jurist. A jurist who speaks law does not hit the mathematical point or the invisible; it is enough that he has hit the circumference. 5, 392.
Legal acts. Never has any court been overloaded with so many, and indeed unholy, legal acts as the court of Rome and the courts of the bishops. 4, 372.
Administration of justice. One must despise those who elevate the administration of justice, Mosi's high; we have our civil rights. 16, 2624.
Jurisprudence. Jurisprudence and medicine are uncertain sciences because they have no universally valid basis. 22, 1986.
talk. In many places in Scripture, "to speak" is taken to mean to teach. 4, 410. One must be accustomed to speak in the manner and form that the Holy Spirit has, as is also necessary in other arts. 1, 57. 1, 57. Those who have knowledge of a thing can easily speak of it, for the knowledge of things is followed by the art of speaking. 22, 694. Few people consider it a special gift of God that they can speak, see, hear 2c., let alone that they give thanks for it; on the other hand, the world thinks highly of riches, honor, power 2c. 22, 92. In the last speeches of Christ are the right ones,
1504Speaker - Regensburg. 1505
In his last speeches, the Lord Christ abundantly poured out all the high and glorious consolation that all of Christendom has. 8, 266. In his last speeches, the Lord Christ abundantly poured out all the high, glorious comfort that all of Christendom has. 8, 266. Just as a lover loves to speak and chat about the beloved, so a hater speaks on and on about the one he hates. 4, 256. Of all God's gifts, speech is the most beautiful and glorious, and by it alone man is distinguished from all animals. 22, 161. Speech is not an art, but fine, clear and correct speech is given to few. 22, 649.
Speakers. These are true orators who always say the same thing in new words and in a different way, and yet always know how to add something very emphatic. 6, 717 A teacher or orator must use such words that are certain and clear, and make an effort to speak actually and understandably. 2, 1373. A good orator's office or sign is that he stops when one hears him most gladly and thinks that it will come first. 22, 673.
Talkativeness. With girls, all talkativeness is very indecent. 3, 1310.
Reformation. At the beginning of the Reformation, the bishop of Mainz said: "It is a monk's bargain; they will probably tolerate it themselves. 22, 62. At the beginning of the Reformation, a fool in Rome gave this revenge in order to dampen Luther: "First remove Paul from the choir of the apostles; he does us the greatest harm of all. 22, 898. In the beginning of the Reformation, the bishop of Brandenburg correctly said to Luther: I told you to stand still; you will make a lot of trouble for yourself 2c. 22, 632. Where one has the right and certain doctrine of God, one can then establish a right reformation and church order. 2, 910. Luther instructed a preacher sent to him by George II of Wertheim on how to achieve the Reformation most successfully. 21a, 516 f. Luther did not think it likely that the cause of the Reformation could be subdued by force. 15, 2545. Our reformers begin their reformation from shoes and clothes, and what is most noble and best, the pure doctrine, they leave behind. 2, 914 f. The pope commands the priests to wear long robes, to read their septets and masses diligently, forbids them to gamble and to commit fornication, and this they call reformation of the church. 2, 910. The papal nuncio in Germany, Cardinal Campegius, reformation of the clergy in Germany.
Germany abuses. 15, 2296 ff.
Reformation Movements. Luther's brief statement of the causes from which the Reformation movements arose, for Carl von Miltitz. 15, 691.
reform. The Cardinal of Piacenza said at the Florence Council: "Let the Bohemians, those beasts, eat and drink what they want; but that they want to reform us, that is not to be suffered. 22, 900.
Rules. Although God created and ordered all things through his word, he is not bound by such rules that he could not change them according to his will. 1, 33. No rule of the monks teaches faith, but other means are given to resist the devil, the world and the flesh. 9, 1504.
Rainbow. The rainbow is there out of God's will and promise, for the assurance that no more floods of sin shall come. 1, 607. The rainbow is like a book or painted tablet, in which the past wrath and the present grace are shown at the same time. 1, 609. Luther holds that the rainbow has only two colors: the color of fire at the top, the color of water at the bottom; the yellow color arises in the middle from their mixture. 1, 609. With the rainbow God remembers his word that he does not want to drown the world by a flood of sin anymore. 3, 178. If Adam had remained holy and innocent, there would have been no fear of the Flood, and consequently there would have been no rainbow. 1, 94. Luther saw a rainbow at Wittenberg, which was round and closed into each other, not cut off on the earth, as is commonly the case. 1, 606. We have seen many strange things these years, such as that a rainbow should go around the sun, that the sun should divide itself equally and that many suns should be seen. 13, 12.
Regensburg. The farewell of the Diet of Regensburg in 1527. 16, 236. The farewell of the Diet of Regensburg in 1532. 16, 1835. The Diet of Regensburg in 1541 and the colloquium held there. 17, 556 ff. The Emperor's first speech at the Diet of Regensburg in 1541, as far as religion is concerned. 17, 661 Response of the protesting estates to the Emperor's speech at the Imperial Diet in Regensburg in 1541. 17, 568 ff. The Emperor indicates the persons whom he has ordered to attend the colloquium at the Imperial Diet in Regensburg. 17, 578. Luther's concerns about the religious colloquy at Regensburg. 17, 666. Luther advises the
1506Regensburg - Regents. 1507
Elector Johann Friedrich not to go personally to the Imperial Diet in Regensburg. 17, 671 f. The Emperor states so far that the discussion at the Imperial Diet in Regensburg is to be a non-binding discussion. 17, 673 f. Several princes, especially that of Anhalt, advertise to Luther about the religious settlement at the Imperial Diet in Regensburg. 17, 676 ff. Luther's answer to the advertisement of the princes of Anhalt for the settlement of religions at the Imperial Diet in Regensburg. 17, 678 ff. Luther writes to the Elector about the settlement at the Imperial Diet in Regensburg: "It is a fair deception on the part of the Mainz and the Popes. 2c. 17, 684. The Confession and Apology should be sent to Regensburg and it should be indicated that it cannot be deviated from with a clear conscience. 17, 685. At the Imperial Diet at Regensburg, the Emperor submits the action of the discussion for deliberation. 17, 687. Melanchthon's opinion, drawn up on behalf of the Protestant estates, on the articles compared and not compared in the colloquium at Regensburg. 17, 692 ff. The scholars of the Protestant estates at the Imperial Diet at Regensburg (1541) concerns about the amelioration of abuses and Melanchthon's concerns about the reformation of the church. 17, 707 ff. Proposal of the emperor for the farewell of the Imperial Diet at Regensburg Anno 1541: to consider the points of which the colloquents had agreed to be good and to let them remain 2c. 17, 731. Farewell of the Diet of Regensburg, erected in 1541. 17, 770 ff. Content of the speech of Petrus Malvenda, with which he opened the Regensburg Colloquium in 1546. 17, 1180 ff. The theses set up by Malvenda, on which the Regensburg Colloquium of 1546 was to be held, with D. Georg Major's rebuttal. 17, 1182 ff. Imperial rescript, in which the collocutors and listeners of the colloquium at Regensburg 1546 are directed to the presidents to hear the Emperor's order from them. 17, 1209 f. The Emperor's resolution and order of the Colloquium at Regensburg 1546 halben. 17, 1210 ff. The Protestants' response to the emperor's resolution at the colloquium at Regensburg in 1546, delivered to the presidents. 17, 1212 ff. Protestation of the Protestant Collocutors at the Imperial Diet in Regensburg 1546, submitted in writing to the Presidents, whereupon they departed on the same day. 17, 1216 ff. Martin Bucer's short account of the Regensburg Colloquium of 1546. 17, 1220 ff. Friedrich Myconius' letter to D. Matthäus Ratzenberger, in which he recounts the dream he had of the Regensburg Colloquium.
Colloquium has had. 17, 1228 ff. The farewell of the Imperial Diet of Regensburg in 1546. 17, 1231 ff. Luther exhorts the city council of Regensburg to take up the gospel against the papists and to stop the superstition with the "beautiful Mary". 21a, 540 f. Luther answers the council of Regensburg on his request for a Lutheran preacher of the Order of the Barefoot, that such a preacher is not available now, but he hopes to be able to procure one. 21a, 744. Luther exhorts the city council of Regensburg to promote the gospel and to resist the zealots. 21b, 1913 f. The names of the colloquists at the Diet of Regensburg in 1541 are: Eck, Julius Pflug, Joh. Groppet; of ours: Melanchthon, Bucer, and Pistorius Becker, Hessian preacher. 21b, 2583 f. Fifteen articles which were to be negotiated at the Imperial Diet at Regensburg in 1541. 21b, 2585. How the fifteen articles at the Diet of Regensburg (1541) were to be worthily increased. 21b, 2589. 2592: The Elector demands an expert opinion from Luther and the other theologians on the article of justification for the religious negotiations in Regensburg. 21b, 2596 ff. Melanchthon reports on the negotiations at the Diet of Regensburg, after receiving Luther's and Bugenhagen's expert opinion. 21b, 2601. Luther expresses his displeasure with the emperor and the settlement negotiations at Regensburg, and advises to break them off. 21b, 2610 ff. Luther writes to Wenceslaus Link: I like such an outcome of the Diet at Regensburg that the adversaries have lost some of their party. 21b, 2637.
Regents. In Greek and Latin, the regents are called presbyteros and senatores,
the elders. 3, 1018. Every regent should know that his office is God's office. 3, 1661. Regents are called kings and princes, but in truth they are the most miserable of all servants. 1, 260. Secular and ecclesiastical regents must endure much burden and toil. 3, 1646. Among other punishments of original sin, it is not the least to be a regent; it is almost the other punishment next to death. 2, 1409. Whoever wants to be a good regent will have enough displeasure with it. 3, 1000 If one wants to be a good regent, he must incur all disfavor. 3, 1000 If one were an enemy, he should grant him that he should become regent. 3, 999. Regents should not, broken by great difficulties, despair, but align themselves through prayer and hope for salvation. 5, 1590 f. For worldly regents it is enough if they do not
1508Regent Office - Regiment. 1509
They should not sin deliberately and willfully, but have the will to administer their office well. 5, 391. A regent should be inclined to what is right and truthful, and help what is just and similar to what is right. 3, 1001. No regent should judge a matter or bring it to an end unless he has heard both parts. 3, 1125. Evil rulers get a proud, hopeful heart for the sake of honor, good and violence. 3, 10.02. Evil rulers bend the law to their liking out of arrogance. 3, 1002. A right ruler should be hostile to avarice. 3, 1001. Regents should not only not be stingy, but also be hostile to avarice. 3, 1003. Regents should not take gifts and offerings, but act justly, to serve and please God and the truth. 3, 1003. If a regent, prelate, prince and lord, mayor or judge does not fear God, he will not perform his office well. 3, 997. Where the rulers follow their own advice and thoughts, they will accomplish nothing, but confuse and mix everything among themselves. 2, 277. God will have prevented that regents are not chosen according to wealth, money, goods, friendship, favor or power. 3, 1657. A secular ruler is not to suffer that his subjects are led into disunity and discord by obnoxious preachers, from which riots would be to be feared 2c. 21a, 837.
Regency. If a Christian who understands it were offered a regent's office, he would flee from it and not accept it. 3, 1000. If one runs, pleads, runs and asks for the office of regent, it is an evil sign, 'does not prosper the people either for the betterment. 3, 1003.
Governing office. We are to know that nothing is higher than God's word, which is the office above all offices; therefore the office of government is his servant, who is to stimulate and awaken it. 12, 339. He who is placed in a governmental office should know that he has to deal with such things that cannot be governed by any human council. 5, 1549. The office of governor is the least, and yet all the others are subject to him, and he in turn serves all the others with his worries and concerns. 12, 339.
rule. God created it so that men are unequal, and one must govern the other, one must obey the other. 5, 817. Men must be governed by wisdom and reason. 3, 1382. In civil life there is no greater work than governing. 5, 396. The mob that governs is far too small and weak for the other mob, and if the crowd or the mob were to become mad and foolish, all would soon be slain. 5,
- to govern the country and the people and to keep them in obedience is a pure, mere goodness and gift of God, because with our sword and wisdom nothing is directed. 5, 1186. When reason is taken captive by the word, the whole man is drawn and governed wherever you will. 3, 1382. Whoever wants to rule must not lack reason, wisdom, sense and wit, otherwise he will do great harm in the regime. 3, 1017. Governing the country and its people is not a matter of man's wit or strength, but only of God's power and might. 5, 646. In the peasants' revolt, God showed tangibly enough that neither power nor art governs the world, but God alone. 5, 1186. Human affairs cannot be governed by human will, but God, who created them, also governs them according to his will. 5, 1443. Human hearts are not in our power; only those who have the fear of God are easily governed. 5, 1549. One should wish that everyone would want to govern a driving. 3, 999. Governing is by far the most difficult of all human works. 4, 1971 St. Paul does not put ruling first, but lets prophecy come first; then serving, teaching, exhorting, giving, and puts ruling last. 12, 339. Governing is such a thing that no kingdom is righteous unless the fear of God is involved. 3, 999.
Government. God's government is that he tempts his own, but does not condemn them, that he pardons his promises, but does not annul them. 2, 379. God acts whimsically in the government of the world, so that we think that everything is governed by human counsel; but everything that happens is God's will. 6, 1428. It is impossible that those who are in government should not sin; neither can they do justice to all. 5, 391.
Regiment. This is the wall, the rampart and the weir that holds the regiment, that is the judicial office of God. 3, 1660. If God does not keep and protect a regiment, no protection nor strength helps to keep it. 5, 646. A man who is not supported by the Lord in the regiment could not live even one day without danger. 5, 1532. The fact that worldly dominions, empires, kingdoms 2c. stand and walk on earth in their order, is not human action nor fortune, but God's rule. 5, 644. God gives and sustains the three regimes in the world; for this we owe him praise and thanksgiving. 5, 624. No kingdom nor regiment stands and walks in human power nor wits, but it is God.
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Only he who gives it, sets it, holds it, governs it, protects it 2c. and also takes it away. 6, 895. What such a regiment does, since courtly conduct goes against courtly conduct, is shown by the noblest, yes, now the most wretched country on earth, Italy. 5, 871. Those who are in the regiment should always remember their office and keep themselves manly in it, for that is why God has adorned and honored them above others. 2, 1410. All regiments are God's and true divine regiments, without the need of angels and men, so that he may prove his power, wisdom and goodness. 14, 1788. A fool looks at the regiment in such a way that he thinks that a prince has it much better than he does. 3, 1645. There are many such fools in the regiment who presume and presume to keep the regiment going and to manage it with their wisdom and understanding. 5, 645. There is no one so rough and clumsy that he thinks, where he is in the regiment, he wants to make it delicious. 5, 802. The regiment and authority was also with the male before the fall. 3, 64. Good regiment does not lie in books nor reason, but in the fact that God sends people on earth. 3, 132. To the regiment belongs skill and experience, therefore young people are not suitable for it. 3, 1017. In the regiment there is much opportunity to do wrong, especially if one is stingy and does not respect God. 3, 1002. Part of the regiment is to be free from favor, hatred, clamor, harm, and to respect none of these. 3, 1659. The parents' regiment is the first, from which all others have their origin. 3, 1106. Against God's regiments rages Satan, whose office is nothing else than to break and destroy everything that God creates and does through his regiments. 14, 1789. Christ's regiment is to help the poor, the miserable, the dying and sinners, to hear them and to stand by them. 4, 1718. Forgiveness of sins and eternal peace should be the goal and end of the Christian regiment. 13, 1445. Christ's regiment and mission is: to preach the gospel, and to remit and keep sins. 13, 1948. Each of the three regiments, the spiritual, the temporal and the domestic, has its devil, by which it is hindered or corrupted. 5, 622. Although the devil is also hostile to the secular regiment of the pagans, he hates God's regiment on earth much more horribly. 5, 861. The spiritual regiment has its devil in the spirits of the rotten and heretics, who falsify and corrupt the doctrine. 5, 622. The spiritual regiment or office is supposed to be wise against God, to do right and to become blessed. 5, 856 f. In the spiritual regiment, one should not choose according to nobility, good, friendship,
Favor or the like. 3, 1658. God has ordained two regiments: the spiritual, which makes Christians and devout people through the Holy Spirit, and the secular, which fends off the unbelievers and the wicked. 10, 382. The two regiments, the spiritual and the secular, are to be separated from each other, so that the gospel and the faith may be preserved. 7, 1789. It is great wisdom to distinguish between the two regiments: a bishop to teach mercy and forgiveness, a prince 2c. to take sharp action against evildoers. 13, 2493. The spiritual regiment goes as far as the world is, and yet should have nothing to do with anything else but sins, not with money, goods, house, farm and temporal food. 13, 541. 1948. If a prince says: Listen, preacher, teach me so and so, rebuke and do not punish so, then spiritual and worldly regiment is mixed. 7, 1790 The secular lords want to lead the spiritual regiment and govern the preaching chair and the church, that I should preach what the prince likes to hear. 7, 1791. The regiment of priests and bishops is not an authority or power, but a service and office. 10, 406. The ecclesiastical regiment is placed on the sins alone, but the pope and the bishops have used it in such a way that they have also become secular lords 2c. 13, 541. The pope and his bishops have so abused the spiritual regiment that they have become worldly lords, and emperors and kings have had to bow down before them. 13, 1948. Worldly rule is a mere, gracious gift and goodness of God; which no man can attain nor maintain by his wit and strength. 5, 1188. If it were not for the worldly regiment, no man could remain before the other, one would have to devour the other. 2c. 10, 439. The worldly government is a divine creature and order, which we can no more do without than we can do without life itself, because without this ministry life cannot remain. 10, 440. God has subjected the worldly government to reason, because it should not govern the salvation of souls, but only bodily and temporal goods. 5, 857. It is the Christians who maintain the temporal government on earth, because if the Christians did not do it with their prayers, there would be no more government on earth. 2c. 13, 2510. When some are good in the government, they generally reap ingratitude and great dangers for their laborious work. 4, 1907. In the worldly regiment one cannot rule with the ears or become rich, because eyes and fists belong to it. 5, 240. The worldly regiment has its devil, who destroys it through murder, war, riots 2c.
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5, 622. 5, 622. Christians heartily give to the emperor what is the emperor's, because they are instructed from God's word, that they understand what the worldly regiment is worth. 13, 2508. The monks with their sermons have been a cause of negligence in the secular regime, because they have taught that princes and lords should not shed blood. 2c. 13, 2492. The secular regime serves to maintain external peace, so that each may remain with his own. In it is not forgiveness of sin but punishment. 13, 2490. A Christian sees that the holy scripture calls the worldly regime God's order, and considers what benefit it creates on earth. 13, 2509. As long as God maintains the worldly regime, peace remains on earth, so that the bad guys do not all become murderers. Only Christians understand what a treasure peace is. 13, 2509. Those who are in the secular government should have the power to punish their subjects with the sword if they commit something against justice and equity and to the detriment of others. 13, 1238. The secular regime has laws that extend no further than over body and goods and what is external on earth. 10, 395. Where the worldly government fails to give laws to the soul, God interferes with its government and only deceives and corrupts the souls. 10, 395. The temporal regiment does not belong to Christ's office at all, but is an external thing, like all other offices and estates. 9, 1038. No one can extricate himself from the obedience of the temporal regiment. Therefore, the pope's decree of the church's liberties is the devil's law. 9, 1746. A Christian may lead the worldly regiment in office and work, for God has ordered and appointed such a worldly regiment Himself and confirmed and pledged it by His word. 7, 467 f. If God does not give his spirit, no one will achieve anything, especially in the worldly regiment, no matter how much effort and care he takes. 5, 1588 f. Whoever wants to rule and make everything straight in the worldly regiment and in the household, will have much trouble, but no success. 5, 1507. The princely office and the secular regiment should be needed for physical nourishment, protection and peace, but one should not trust, defy, hope and insist on them. 5, 1206. The secular regiment should govern the people among themselves and ensure that body, property, honor, wife, child, house, court 2c. remain in peace and security. 5, 857. In matters of the worldly regiment, the pagans are far superior to the Christians. 5, 857. The pagan Romans have the highest wisdom in the
The first time I had a secular regiment. 5, 858. Whoever wants to learn and become wise in the worldly regime, may read the pagan books and writings, which have been beautifully and abundantly written out. 5, 858. David gives thanks and praise for his worldly regime, not to his reason nor to his power, but to God. 5, 860. In the worldly regime there are also heretics and red spirits, who do not fence and war with the sword, for they are much too despondent for that, but with the tongue. 5, 864. 5, 864. The secular regiment is the lowest and least of God's regiments, for it makes no one pious, punishes the wicked and fends off the disorderly. 14, 1788 f. In the worldly regiment is the sword and the fist; in the spiritual is the word and the mouth; in the angelic is the mind and reason. 14, 1788. The gospel serves the sword by testifying that the sword is God's order and regiment, therefore it is to be feared and honored. 14, 1789. The lowest regiment, that of the sword, serves the gospel by keeping peace among the people, without which one could not preach. 14, 1789. Especially in the secular regiment, in which godly, Christian princes rule, there must be godly activity, since they serve God and rule the people at the same time. 5, 860 f. The devil challenges the secular regime, externally through evil neighbors who cause war and strife, internally through disobedient and rebellious subjects. 5, 645. It is impossible to find even one worldly regime that does not have many and exceedingly great sins attached to it. 5, 390. Christ does not want to overthrow the worldly regiment, nor teach that one should run away and leave the world or his office and position, but that he needs the same regiment 2c. 7, 472. Christ did not come to abandon the old, worldly regime, but to establish a new, spiritual regime. 13, 1445. The secular regiment includes the home regiment and the parents' power over the children. 14, 1787. The house regiment has its devil, where evil masters and wives or disobedient and unfaithful children and servants are; likewise all kinds of misfortune and damage, by which the food is spoiled. 5, 622 f. Luther calls on the Elector to have the secular regiment visited as well, as councils in cities and all other officials governed 2c. 21a, 800 f. The Elector writes to Luther regarding the visitation of the secular regiment, that because of the peasants' revolt, the same has been left, but should be done in due time. 21a, 805. Secular and ecclesiastical regiments should be distinguished, therefore Leonhard Beier in Zwickau should not be visited.
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The city council may appoint church and school servants without the council's knowledge and will. 21b, 2079 f.
Regulus. Augustine praises Marcus Attilius Regulus beyond measure because he kept faith even with his enemies. 1, 581.
Rehoboam. With Rehoboam the scripture starts to count the age of the kings, but only with the kings of Judah. With the kings of Israel it counts only the years of the reign. 14, 613.
Rehlinger. Luther thanks Conrad Rehlinger in Augsburg for sending him a cup from the estate of Hans Honold. 21v, 2512 f.
Rehoboth. Rehoboth, that is, space and width. 3, 419.
rich. No one is rich, whether he is called emperor or pope, except he who is rich in God. 3, 1063. According to the Scriptures, he is called rich who, even though he has neither money nor goods, nevertheless covets and scratches for it, so that he can never have enough. 7, 359. In Scripture, rich means almost as much as a usurer or an ungodly man. 13, 2133. The Hebrew language calls a rich man a godless man. 13, 1836. Where there is miserliness in the heart, the man is called spiritually rich, and again spiritually poor who is not attached to it and can leave it out of the heart. 7, 360. God allows it to happen that you are rich, but he does not want love attached to it. 7, 560. Abraham, Isaac, Jacob, David, Solomon became rich through God's gift and blessing, but they used their riches to help others. 5, 1469. The Lord sets before us the example of the rich man, that we should not be concerned only about the temporal, but rather about the eternal and imperishable. 13, 705. Although the rich man is not stingy with his body, he is still stingy and takes everything to himself, so that he becomes a bankrupt and leaves poor Lazarus in need. 13, 2132. In Zacchaeus rich people have the consolation that they should think that they also belong to the kingdom of Christ, that God will also be merciful to them for the sake of Christ and make them blessed. 13, 1291. Rich people, whom God has blessed abundantly, should take care of the churches and promote them. 13, 1290. Rich people should do their best to help poor, needy people who do not have their food because of illness or other accidents. 13, 1291. A virgin, who is of coarse manners, coarse mind, foolish, also suspicious of discipline, brings with her all kinds of mischief and plagues, however rich she may be. 1, 1707. The richer cities are, the more disgraceful life is.
But where there is hunger and sorrow, there are also fewer sins. 9, 1373.
Rich, the. Christ calls a rich man who asks nothing of God, but sets his date on money and goods. 7, 1022. In the holy scriptures, a rich man is called as much as a godless man, who relies on riches. 13, 1836. The rich who put their comfort in God, not in their mammon, may well remain rich, that is, have goods, without harm to their blessedness. 7, 1030. God also has need of the rich, so that clever boys can be raised to teach and fear God through their help. 13, 1290. In the example of Zacchaeus, all the rich are taught a special useful lesson, how they should prepare themselves, if they want to enter the kingdom of Christ. 13, 1291. The example of the rich man is prescribed for us, so that the rich should be careful, so that avarice does not steal them away through riches. 13, 2137. The rich man is not condemned because of his clothing and splendor, but because of his false, unchristian heart, which only sought its own. 12, 1939. Great lords and the rich, when they are without faith, always have the most miserable life. 11, 227. It is seen that the kitchens of the rich serve everyone, and the people do not remain healthy for long. 13, 789. The rich seek pleasure more than what is healthy for the body and serves the need, therefore many of them die before their time from various pestilences. 13, 789] The rich make too much of pleasure, thus harming their body and life, so that they become sick and ill in their youth and have to die before their time. 13, 789. It can be seen that the rich have their own special plagues and diseases: ailments, stones, bruises, lameness and the like. 13, 790: When the rich are supposed to give a poor person a skirt or otherwise help him, they complain or do it unwillingly, as if they were doomed. 13, 789. It is a hard thing to be an oath in the house of a powerful and rich man, and there is nothing more unpleasant on earth than a rich woman who always wants to rule. 1, 1676. In the papacy, it has been proclaimed in all pulpits: If the rich want to be blessed, they should build churches, decorate them, buy indulgences, endow masses 2c. 13, 1291.
Kingdom, the. There are two kingdoms: the temporal kingdom, which rules by the sword, and the spiritual kingdom, which rules by grace and forgiveness of sins. 3, 5 The spiritual kingdom is in the word and is led by the word. 5, 241. Both kingdoms, the worldly kingdom and Christ's kingdom, are here on earth; the latter stands
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only in doing, this only in hearing. 5, 2'43. The harmful mixture of the two kingdoms constantly clings to the hearts, so that it is difficult even for the spiritually minded to distinguish the kingdom of Christ from the kingdom of the world. 5, 124. It is the Christians alone who keep the two kingdoms, God's and Caesar's, from the earth through their prayers. 13, 2517. Since the Jewish kingdom, both Judah and Israel, were destroyed, the spiritual kingdom followed, and some of Judah and some of Israel were gathered to the gospel. 14, 1258. The kingdom of Israel was never to be restored, and the kingdom of Judah was transformed into the kingdom of Christ. 14, 818 f. A kingdom that is half spiritual and half worldly seizes the Jews with commandments and outward ceremonies, as they should keep themselves before the world in outward conduct. 3, 5. God made the Jewish kingdom glorious and great, but now it lies in ashes again. 3, 677 f. In worldly kingdoms a people is first brought together, but this king, Christ, will be born before he has a people. 6, 232. The kingdom of God is the church of Christ, which is ruled by the word of God. 21a, 452. God's kingdom is now called Christ's kingdom because we live in it by faith and do not see or hear Him in the flesh. 8, 1186 f. Those who belong to the kingdom of God are all orthodox believers in Christ and under Christ. 10, 380. Christ's people or the believers are called the kingdom of God. 4, 1846. God's kingdom means nothing else than hearing God's word and believing it; then God reigns in us, if we do not despair, but trust in Him from the heart. 13, 2371. God's kingdom is faith, for where there is a believing heart, there is God's kingdom. The works follow after that, that such a man goes about his business, works 2c. 13, 2371. No one attains rest, comfort and peace of heart or comes to the kingdom of God by any law. 12, 1493. God's kingdom is a kingdom of grace, gives peace spiritually, and breaks the kingdom of sin, and is nothing else but an annihilation and forgiveness of sins. 12, 1492. In the kingdom of God, our Lord Jesus Christ reigns like a hospital nurse among the sick, poor and infirm. 11, 1929. 12, 1493. The kingdom of God does not include vain sinners and wretched people who are forgiven their sins. 11, 1929. 12, 1493. God wants to be a God and Savior in His Kingdom, not of the strong, mighty, wise and holy, but of weak, unwise, vain, wretched and afflicted sinners. 5, 951. There is no one who does not still have something of the devil's kingdom in him; therefore, he must be a God.
he ask: Your kingdom come, for this kingdom will only be accomplished in that life. 7, 776. We pray that God will let his kingdom come to us, for God's grace and all virtues must come to us, we may never come to him. 7, 777: On the right understanding of what Wesel said about the kingdom of God, which is prayed for in the Lord's Prayer. 21a, 603. Our Lord God is pleased that his kingdom alone should lie in the midst of strife, in the midst of the enemies who are hateful to him. 11, 2281. The gospel or kingdom of God is such a government, in which there is only forgiveness of sin; where sin is not forgiven, there is no gospel nor kingdom of God. 11, 1789. God's kingdom is not temporal or worldly, but spiritual, and stands only in justification, pacification and comfort of the human heart and conscience. 11, 1928. God's kingdom is an annihilation and forgiveness of sins; God reigns in the hearts in that he makes peace, rest, comfort in them through his word. 11, 1928. God's kingdom is not accomplished and governed by any law, not even by God's law, but only by the gospel and faith toward God 2c. 11, 1929. God's kingdom is nothing else but to be pious, chaste, pure, mild, gentle, kind and full of all virtue and grace, so that God may have His own in us and He alone may rule in us. 7, 777. God's kingdom is nothing else than peace, discipline, humility, chastity, love and all virtues, and that there is no anger, hatred, bitterness, unchastity 2c. 7, 776. God's kingdom is not only with you, but in you, because discipline, humility, truth, chastity and all virtue must arise in the heart. 7, 777. Monks, nuns and priests boast as God's servants and Christ's brides, but lack the right path to the kingdom of God, because they leave the gospel. 7, 574. The kingdom of Christ did not begin with his birth, but when he was thirty years old, with his baptism. 14, 1726. 1756. The kingdom of Christ stands in teaching, as the prophets call the gospel a scepter for this reason. 14, 1062. Christ's kingdom is directed solely to destroy the works of the devil and to make just and blessed the sinners who feel their misery and desire his grace. 22, 312. Christ's kingdom has nothing to do with worldly matters, but his kingdom and office is to redeem souls from sin and death. 13, 1443. Christ confessed before Pilate that he was a king, and yet his kingdom was not of this world, that he did no more in this world than to bear witness to the truth. 13, 425. The thief on the right knows the Lord Christ.
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The bishops actually asked him what kind of king he was and asked him to remember him when he came to his kingdom. 13, 427. Since the bishops were still pious, they kept the difference between Christ's kingdom and the worldly regiment, waited for the church and let the emperor have his regiment. 13, 1442. The apostles had the carnal, Jewish thought that they hoped for a worldly kingdom of the Lord Christ, in which they wanted to be the rulers. 12, 1412. The kingdom of Christ is a kingdom of grace, which all those who feel the burden of their sins accept with the highest desire and willingness. 14, 1060. Although all who are in the kingdom of Christ sin, they are not condemned because it is a kingdom of grace; sin is forgiven for the sake of Christ. 14, 917. Christ's kingdom is a kingdom of grace, mercy and all comfort; the kingdom of the end Christ, that is, the kingdom of Pabst, is a kingdom of lies and destruction. 22, 316. Christ's kingdom constantly contends with the devil's kingdom; we are not placed in it by our own strength, but by the grace of God. 18, 1960 f. In Christ's kingdom belong the people who are sinners and confess their sin and ask for mercy from the heart; they shall find grace and forgiveness. 13, 1819. To Christ's kingdom belong those who are sorrowful of heart and broken of mind, not those who strive for worldly kingdom, power and sovereignty. 13, 1446. This is Christ's kingdom, that he takes care of the wretched and wants to help the poor sinners, who are trapped under the law, to eternal life and righteousness. 13, 1397. Christ's kingdom is a kingdom of comfort and help, in which the wretched are no longer to be frightened and stuck in fear, but are to be comforted and made joyful. 13, 1398. In the kingdom of Christ, be it king, prince, lord, servant, wife, maidservant, or whatever they may be called, they are all equal. 13, 1648. On earth, inequality must remain, but in the kingdom of Christ it is said, "I will give to one as much as another." 13, 1653. In the kingdom of Christ, all are equal, for no one has a different baptism, gospel, faith, sacrament, Christ and God. 13, 194. In the kingdom of Christ all shall be equal, because we all have only one God, Christ, Holy Spirit, gospel, baptism, sacrament and faith. 13, 1652. The kingdom of Christ is nothing else than to walk in the name of the Lord, not to build great cities. 14, 1294. In Christ's kingdom, all things are full and blessings abound, but spiritual blessings, in heavenly goods that cannot be seen with the eyes of reason. 13, 2635. In Christ's eternal kingdom there will be no death, no sin; there even
will not be the wrath of God, but only grace and mercy. 13, 1120. Christ prepares his kingdom by dying and rising again, that is, he saved us from sins and eternal death to eternal life. 13, 1120 f. In all passages of Scripture where the kingdom of Christ is proclaimed as an eternal and peaceable one, the resurrection of the dead and eternal life are included. 6, 216. The prophets include the resurrection and glorification of the godly in the eternal kingdom of Christ. 14, 1213. Christ's kingdom is that the faithful are justified by the forgiveness of sins and sanctified by the Holy Spirit, and should fear neither death nor the devil. 13, 1150. Whoever wants to be in Christ's kingdom does not have to rule and be magnificent, but humble himself and serve. 13, 1236. Christ's kingdom is to give the Holy Spirit, forgiveness of sins and eternal life. 13, 425. When this life comes to an end, then the kingdom of the Lord Christ is to be enjoyed. 13, 428. Christ is given an eternal kingdom; this cannot be given to anyone who is a mere man, because it belongs to God alone. 12, 1883. Christ's kingdom is such a kingdom, where the blind, the lame, the lepers, the deaf, the dead and all that is miserable belong, and where they find comfort and help. 13, 23. Christ tells the apostles that his kingdom is not of this world, but that they and all believers shall be the kingdom of heaven. 12, 1421. It is the nature of Christ's kingdom that it is even hidden: it is an almighty power, the highest wisdom, the greatest righteousness, and yet it seems to be the antithesis. 12, 1485. In Christ's kingdom it is not by works, but only by the holy word of the gospel, faith and confidence in Christ. 12, 1123. In Christ's kingdom there is such a regime, in which a new Christian being has begun through faith in Christ, but still something remains of the old 2c. 12, 483. Christ's kingdom is done in such a way that its Christians are not completely holy, but in the raising and increasing. 12, 387 f. This is how it is in Christ's kingdom, that we are ruled by the word of God alone, which can give good counsel and comfort. No other king or lord is able to do this. 11, 2001 In Christ's kingdom, it is best to counsel and comfort when everything is corrupt and desperate. Therefore faith is part of it. 11, 2001. Christians shall be in Christ's kingdom and have peace without end forever, from which it follows that they must always live and rise from the dead. 11, 2012. Christ's kingdom is a kingdom of grace, a kingdom of life, a kingdom of righteousness, salvation and mercy.
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Heartiness, that whoever is in it is in the kingdom of salvation. 11, 2274. A Christian who enters the kingdom of Christ will never die, nor can he die, for Christ died to conquer death, so that we would not die. 11, 2275. God has established the kingdom of salvation in the house of David by the Holy Spirit and by His word. 11, 2274. Christ died so that you might be in the kingdom of salvation; therefore sin cannot harm you, death is gone, Christ is with you: who will harm you? 11, 2277. In the kingdom of Christ there is no sin in sins, that is, even though I feel and recognize sin, the kingdom and salvation are so strong in my conscience that it is distressing 2c. 11, 2279. Even though the kingdom of Christ takes upon itself all that is in hell, death, the devil, sin and all misfortune, a Christian still says, "Here I will stand. 11, 2279. It is true that sin, death and the devil touch the flesh, but the kingdom of Christ and salvation retain the victory. 11, 2279. There is no power so great that it will not be forced to yield to the kingdom of Christ. The riches, the power and the raging of the world are clear in the day; but behold the end. 14, 1096. The prophets after the times of David all interpreted the tribe of David, that it should be a kingdom on this earth, but a spiritual kingdom. 11, 2280. Israel has been so disturbed that nothing remains, but Judah so that it has been changed into the kingdom of Christ. Understand this of the spiritual kingdom, that of the physical. 14, 832. We, who are Christ's people and His kingdom, are among the enemies, and have nothing else to wait for here, but that they hate us, because this kingdom's kind is in it. 11, 2281. The gospel and kingdom of Christ is a word and kingdom of grace, forgiveness, peace, joy, security, blessedness and all good things. 11, 2297. In Christ's kingdom it is so, that with the Christians, who have begun to believe and find holy, there still remain weakness, lack of understanding and other sinful infirmities 2c. 11, 668. Christ's kingdom stands in this: first, that people recognize how they are sinners, which he commanded Mosi to teach and do; then, how to be rid of them. 11, 756. This is the kingdom of Christ, and this is how he rules, so that all his power stands and rests on the word of God. Whoever hears this and believes, they belong to this kingdom. 11, 781. The Lord Christ does not want his kingdom to be so narrow that only the strong, healthy and perfect should be in it; that belongs to the life to come. 11, 785. The kingdom of Christ is a spiritual kingdom, in which Christ is invisible,
and does not rule with outward, bodily force, but only through the word, which the Holy Spirit is to preach. 11, 886. Christ rejects from His kingdom all who do not keep His commandments with desire and love. 11, 1032 f. The kingdom of Christ is a kingdom of grace, forgiveness of sins, eternal life and blessedness. 10, 1158. God's kingdom is that He sent His Son into the world to redeem us from the power of the devil, and to bring us to Himself and reign as a king of righteousness 2c. 10, 109. Christ's kingdom is an eternal kingdom, which no one should or will hinder, but must, without his thanks, let it remain true. 9, 1794. For this purpose our Lord Jesus Christ will also appear as a great God and Savior, to take us out of this misery and send us into His kingdom. 9, 947. The kingdom of Christ is not obtained through the law of love, but through the word, faith and the Spirit. 9, 735. The kingdom of Christ is a kingdom of righteousness, light, grace, forgiveness of sins, peace, comfort, eternal life and blessedness, into which we have been transferred from this evil world. 9, 794. The kingdom of Christ is a kingdom of light, grace, forgiveness of sins, peace, comfort, blessedness and eternal life. 9, 67. Christ's kingdom is nothing else, but to help us against our sin, law and conscience, flesh and blood, world, devil, and especially death. 8, 1184. That Christ delivers the kingdom to the Father is that he will present us and the whole Christianity before the Father in eternal glory. 8, 1187. Christ's kingdom is nothing but vain forgiveness, which only deals with sins, and forever blots out, covers and makes pure, because we live here. 8, 829. Because Christ now reigns through his word, Sacrament 2c., it is called, because the world does not see it, not God's but Christ's kingdom. 8, 1187. Christ speaks only of his spiritual kingdom and regiment, in which God himself dwells, reigns and works through his word and spirit to eternal life. 8, 525. The kingdom of Christ deals with such sinners, who feel sin and are tormented, frightened and martyred for the sake of sin. 8, 132. In Christ's kingdom no one is without forgiveness of sins, therefore you must also have forgiveness of sins. 8, 133. No one enters the kingdom of Christ except sinners. But do not say: Now we will remain in sins, but learn to feel and recognize your sins. 8, 133. Only sinners belong to the kingdom of Christ, who recognize and feel their sin and then take hold of the word of Christ about the forgiveness of sins. 8, 134. The calling of the hei-
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This supports the merit from the law and proves that Christ's kingdom is only a kingdom of grace. 6, 1161. Christ's kingdom is a spiritual kingdom that starts here on earth, yet it is not earthly but heavenly. 6, 861. When sinners enter the kingdom of Christ, they do not remain sinners; he covers them with his mantle and says: If you have sinned, I forgive your sin. 8, 134. Christ's kingdom is a spiritual kingdom and a kingdom of faith; and it must also be looked at with the eyes of faith. 6, 862. Christ's kingdom on earth is still in progress, he is still making and judging it daily, and it will last until the last day, when it will be complete. 6, 862. The kingdom of Christ does not stand in weapons, in violence, in laws, but in the joyful word of the gospel. 6, 613. It is a great consolation that all who follow the word are admitted into the kingdom of Christ, and only the unbelievers are excluded. 6, 485. Christ's kingdom is a kingdom for the poor to be comforted, for the afflicted and despised in the world, whom the world calls heretics 2c. 6, 308. The kingdom of Christ is a gentle kingdom, mighty through goodness and fruits, not through weapons or power. 6, 233. In the kingdom of Christ is not judged according to each one's own works, but according to the righteousness of Christ, which believers take hold of in faith 2c. 6, 235. 6, 235. If Christ's kingdom is a kingdom of eternal peace and eternal righteousness, it follows that sin, death and the law cease. 6, 216. Christ's kingdom is not only to be an eternal kingdom, but also a widely extended kingdom that extends throughout the whole world. 6, 217. Christ's peaceable, gracious and loving kingdom stands in one faith, love and spiritual harmony. 6, 167. The kingdom of the Son of God does not abolish the authorities, the worldly orders and the obedience of the subjects. 6, 168 The kingdom of Christ has its enemies at all times, especially when the voice of the gospel is heard, who fight against it most fiercely. 6, 122 f. So far, the Roman emperors and the popes, who were well armed with all their might and cunning, have tried in vain to overthrow the kingdom of Christ. 6, 123. The Turk, the so powerful enemy of the Christian name, tried for so many hundreds of years to throw the kingdom of Christ over the heap, but in vain. 6, 123. The bodies of the believers must be resurrected after this life, otherwise Christ's kingdom would not be eternal. 6, 88. As Christ said in his
It is not an evil sign, but the right sign of the kingdom of Christ, when the devil begins to rage and rumble, and the world hurries and rages. 5, 1025. It is not an evil sign, but the true emblem of the kingdom of Christ, when the devil begins to rage and rumble, and the world hurries and rages 2c. 5, 978. If the kingdom of Christ did not exist through divine power, the devil would have eradicated it long ago, so that there would be no baptismal font, altar, preaching stand, and even no knowledge of Christ anywhere. 5, 983. Christ's kingdom is described. 5, 933 f. The spiritual kingdom of Christ is such a regiment, where he himself dwells and speaks, and has to do with righteousness and truth. 5, 644. If Christ did not help us to firmly establish His kingdom and defend the truth, we would perish and not be able to stand against so many sects. 5, 371. The kingdom of Christ is actually that he reigns in this life, and after this life he will give righteousness and eternal life in full. 5, 385. In the kingdom of Christ there is no infirmity at all, there is no injustice, no unrighteousness is tolerated, not even in a jot or tittle. 5, 391. Christ's kingdom allows no infirmity, firstly because of the nature of the divine law, which is completely pure, secondly because of the nature of our Head Christ, in whom we believe. 5, 393. The kingdom of Christ is miserable on the outside, but on the inside it is the highest good, the highest victory, the highest joy. 5, 350. The kingdom of Christ, the kingdom of heaven is described. 5, 199. Christ's reign and kingdom serves that we begin here on earth to be in heaven and fully enter heaven. 5, 199. Sermon on the kingdom of Christ. 5, 238. Christ's kingdom was established by the mouth of the poor fishermen and disciples of Christ, and still exists; but the Jews have fallen to the ground over it. 5, 214. Christ's kingdom is a kingdom of hearing, not a kingdom of sight, for the eyes do not lead us to where we find Christ, but the ears do. 5, 240. When our dear Lord began his kingdom on earth, he did not take the best, the highest and the most powerful among the people, but poor, despised beggars, poor fishermen. 5, 247. The whole world resists the kingdom of Christ, especially what is valid in the world through dignity, power, wisdom, justice and wealth. 5, 93. Christ's kingdom is in the word, and his office is to teach; to the kings of the world he leaves the care of the swine. 5, 124. The citizens of Christ's kingdom are earthly, mortal men, living scattered on earth and yet at the same time citizens in heaven. 5, 198. Christ, whose kingdom is, does not reign so that he may lavish us with earthly goods, but so that he may save us.
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save us from the evils from which we cannot save ourselves. 4, 2094. The kingdom of Christ does not stand in the power of the world and treasures, but in the eternal redemption, which we must obtain under countless crosses. 4, 1913. Christ's kingdom stands in his name, because the gospel is taught and preached. 4, 1416. Christ's kingdom has its existence not from the dignity of a race, not from the multitude and power of the world, nor from its own righteousness and strength, but from the spirit of God. 4, 973. The kingdom of Christ is a kingdom of the word, which stands in preaching and continues until the last day. 4, 1543. Christ's kingdom consists in truth, righteousness, godliness, peace, wisdom, because His believers through Him are also true, just, righteous 2c. 4, 701. Christ's kingdom is ordered, not that it overcomes cities and people, but sins and vices. 4, 705. Christ's kingdom is not established by human power, wisdom, counsel or strength, but by the word and gospel preached through babes. 5, 204. God has raised up a new, eternal kingdom on the throne of David and in the house of Israel, since the Lord Christ is Lord and King, which is now revealed through the gospel. 3, 1881. Daniel, Isaiah, Nathan and David all speak at once of the Son of Man, who receives the eternal kingdom from God. 3, 1910. Christ's kingdom is in the heart alone, therefore the papists, who rule in outward adornment and gift, are not a hair of His governors. 12, 1369. In the kingdom of glory and perfect bliss, sin with its court servants, the devil, death and hell, will no longer challenge man. 12, 1492. When we are no longer here on earth, then the kingdom of glory shall be revealed in us, so that we live with Christ eternally and rule over everything 2c. 13, 426. By the heavenly kingdom of God must be understood not only the regiment and the people who belong to heaven, but also the Lord and Regent Himself with all His angels and saints 2c. 12, 529. 12, 529. The kingdom of grace is not only to last and remain on earth, in this lifetime, but also eternally after this life, there in heaven. 5, 1164. In the kingdom of word and faith, we are, according to the word and faith, clean from sins and free from death and hell, without the rotten flesh still being lacking 2c. 13, 2456 f. The kingdom of faith and the future glory are one kingdom; what is offered to us in the kingdom of faith in the Word will be presented to us there in the Revelation. 5, 215. One must understand the
The people must have a temporal kingdom and rulers who keep peace, judgment and unity, protect the pious and punish the wicked. 5, 244. A worldly, temporal kingdom stands in it, so that the people may live in peace, and peacefully nourish themselves with one another. 12, 1492. The temporal kingdom should only deal with what reason can grasp. 3, 995. The worldly, pagan, godless prophets and kings have taught and ruled the people to maintain the worldly kingdom. 5, 859. God helped the Roman Empire to its feet. 3, 677. It is written that in one day in the Roman Empire six times a hundred thousand Christians were executed. 5, 981. The Roman crowd argues that the pope brought the Roman Empire from the Greek emperor to the Germans, for which they owe him subservience. 2c. 10, 342. The Roman Empire was taken from the Emperor at Constantinople, and the name and title were given to us Germans, who thus became the servants of Pabst. 10, 343. Pabst's words read as if he had taken the Roman Empire from the Greeks and turned it over to the Germans; this is a lie and entirely a papal drivel. 17, 1130. The Germans did not get the Roman Empire from Pabst's grace, but from Carl the Great 2c. 17, 1132. The Roman Empire towards tomorrow has remained at Constantinople, and the Emperor at Constantinople has always called himself Roman Emperor for and for. 17, 1130. It has been considered good to call the Roman Empire "holy" because it is not from God but from the most holy governor of God. 4, 1315. God destroys great empires in such a way that he takes away the leaders in religion and the wise people in the secular regiment. 6, 40. The Turkish empire, as great as it can ever be, is nothing but a lump of bread, which a rich householder throws to his dogs. 1, 1401. All the empires of the world have perished after they began to oppose the kingdom of Christ. 6, 489. To the kingdom of the world or under the law belong all who are not Christians. 10, 382. The kingdom of the world is not only the earthly life and being, but especially its lord and prince with his angels and all unbelievers, godless and evil people. 12, 529. The kingdom of the world or of the devil is a kingdom of godlessness, ignorance, error, sin, death, blasphemy, despair and eternal damnation. 9, 67. If you are not in Christ's kingdom, it is certain that you belong to the devil's kingdom, that is, to the evil world, and serve the devil with all your gifts. 9, 64. In the kingdoms of the world there are immeasurable
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Seas of injustice that cannot be prevented even by those who rule well. 5, 391. The devil's kingdom is nothing else than to frighten people, to push them into sin, to challenge them with despair, to chase them into hell. 10, 1159. This is the devil's kingdom, that he models Christ differently to the people, frightens them and finally plunges them into hell through sin. 13, 1564. If you are in the devil's kingdom, all the gifts you have, whether spiritual or bodily, are a tool of the devil's tyranny, so that you have to serve Satan and promote his kingdom. 9, 790. As the devil's kingdom is united, so Christ's kingdom is also united, and holds itself together, so that when the devil attacks a Christian, he attacks Christ himself 2c. 13, 1716 f. Christ says that the devil has a kingdom, and a very united kingdom, which holds itself together, otherwise we would have deprived the pope of many more people. 13, 274. The kingdom of the devil was always the greater; for if you look at the church, there were always more unbelievers than believers. 4, 2081. The pope has extracted the kingdom of Christ in the outward regiment, in eating and drinking. 12, 1369: There is no time to deal with the word of God and the faith in the kingdom of the pope; Christ is taken care of in the kingdom of truth. 18, 1492. The power of the kingdom of the pope has brought about that what is temporal must be called spiritual, worldly things must be ecclesiastical, bodily things heavenly. 18, 1486. In the realm of the pope, the monks alone are now so diverse that it would not be easy to tell. 18, 1484: How many different pretenses and fakes, ghosts and glitter are found in the kingdom of the pope. 18, 1484 ff. See in the pope's realm the patriarchs, primates, archbishops, bishops, suffragan bishops, vicars, provosts, deans, canons, officials, clerks 2c. 18, 1484. the clergy possess more than half of the goods of the world, so many cities, castles, duchies, kingdoms 2c. have been incorporated into the realm of the pope. 18, 1486. The kingdom of the pope presents itself as if it wanted to teach spiritual things, and yet in truth teaches nothing, but only what is worldly. 18, 1511. The empire of the pope has not existed through laws, but through superstition. The best helpers of the pope were the preacher monks and the Minorites. 22, 954.
Imperial Cities. Carl V's rescript to the imperial cities, in which he admonishes them against all attempts against him and the empire, and assures them of his mercy and protection. 17, 1448 ff.
Kingdom Days. Christ has protected us these years from so many dangers that have come against us.
The things that have been thought up have ruined so many imperial diets of the princes. 2c. 6, 518. At the imperial congresses, the necessary matters are delayed, prevented, and often remain completely undone. 5, 831. The next year, at the Diet of Augsburg, when the emperor, pope, bishops and princes sat down against us, we felt as frightened as the disciples in the ship. 13, 1626. After the next Diet of Augsburg, the fruit of faith and the power of prayer will not fail; the truth will come to light 2c. 13, 1629. Because our adversaries have so defied the Diet at Augsburg and the emperor, and their plots have not gone forward, they hang their heads as the wicked. 13, 1980 At the Diet of Augsburg, the devil twisted himself finely on all sides, but did not accomplish anything else, except that our adversaries get greater disgrace from it 2c. 13, 2520. The more our bishops and princes heard our confession of the truth at the Diet of Augsburg, the more they raged against the gospel and the truth. 13, 2531.
Wealth. Wealth is a bad thing, since the heart must be in worry and has no quiet hour. 5, 1100. Hardly any prince has left behind great riches without it being to the detriment of the entire fatherland. 5, 1471. If we begin wealth, honor and pleasure with God's fear, it shall go well and prosper. 5, 1102. Riches and abundance are very dangerous. 3, 315. The Lord does not condemn wealth, but the use of it for one's own pleasure and not for the poor. 6, 1743 f. The rich miser, the bishops and the despisers of the gospel, do not let their gold and riches be used for the benefit of the poor. 5, 1471. If God has blessed you with wealth, thank him for it, and see that you use it rightly. 1, 836. The Scriptures teach us that there is no fault in riches and other things that are good and God's creatures, but in the people who possess and use them. 1, 832. The philosopher Crates throws away goods; Epictetus goes begging; the Stoics say: Wealth is not good. 1, 830. With regard to wealth, monks and Anabaptists sin by rejecting money and goods, but the Jews sin by taking too much of it and usurping it. 1, 830. Wealth is the least thing and the smallest gift that God has given to man. Our Lord God commonly gives riches to coarse asses 2c. 22, 234. against the gifts of the
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Wealth is nothing to beauty, virtue, or honest descent. 1, 1707. Even if one has the riches of the whole world, he is not for a moment safe from death. 11, 1617 There is no thing in the world that hinders faith so much as riches on the one hand and poverty on the other. 13, 1720. When God gives wealth and goods, that is God's blessing. But if one serves mammon and scrapes together goods through avarice, that is neither good nor God's blessing. 13, 2132. If God gives us riches, we become hopeful; but if he gives us poverty, we despair, become impatient and grumble against him. 22, 83.
pure. St. Paul does not judge a Christian pure from all sins and wickedness, because he commands us to change and renew our minds. 12, 324. Thoughts should be done from the heart, since many think that all people who hear the gospel should be as pure as the doctrine of the gospel is pure. 13, 1637. We would like to be pure, but since this is impossible in this flesh, Christ is there and eradicates sin. 5, 389. The pure see and confess their impurity, but know nothing of their purity. The opposite is true of the impure. 4, 1643. This means a pure heart that sees and thinks what God says and puts God's word in place of its own thoughts. 7, 382. If you want to be pure before God, beware of all your own thoughts and cling to God's word, and you will be pure above all the Carthusians and saints in the world. 7, 385. A Carthusian monk thinks that if he lives in his strict rule, obedience, poverty and without a wife, separated from the world, then he is pure in all things. 7, 384.
Reiner. Luther asks the bailiff Otto von Pack to help Michael Reiner to his property. 21b, 1907.
Reinecke. Luther was sent to school in Magdeburg together with Johann Reinecke, who later became an excellent man and achieved great renown. Both loved each other very much. 14, 459.
Reinhard. Martin Reinhard was sent there at the request of King Christian II of Denmark. 15, 2499. Martin Reinhard of Jena published the events in Orlamünde in an unworthy manner to Luther's shame and Carlstadt's honor. 15, 2625. Since Martin Reinhard of Jena was deposed and begged throughout the city, he received twenty-five groschen. 15, 2626.
Purity. Our purity is an alien purity, because Christ makes us up and clothes us with his righteousness. 5, 560. According to the
Purity, which we have in faith and spirit from Christ and the sacraments, is rightly said to be purer than snow. 5, 559
Reinhold. Luther recommends Nicolaus Reinhold to Bishop Amsdorf for the position of State Chancellor. 21b, 3178.
purify. No one can get there by having his heart washed by a gray robe or by having his heart cleansed by the monastery, but God through the Holy Spirit must cleanse the heart. 11, 2289. Circumcision and all purification is hung on the future Messiah; so find all the patriarchs and prophets purified. 7, 2029.
Purity. The outward purity of the Israelites was their holiness. 3, 1006. In the Old Testament, God wanted to lead the youth and the rough people to the inner holiness through the outward purity and holiness. 3, 1007. The purity stands in the fact that the conscience is good, that man does for works what he wants, and does it not because he wants to do a meritorious work 2c. 9, 870. Christ gives us in his church through the word and faith his purity completely and at once, but in such a way that he does not complete the purification at once 2c. 12, 484. 12, 484. That the same purity may follow in us as it is in Christ, there is still work to be done daily until he also completes us as he is pure in himself and without all defect. 12, 485. The purity of Christians does not come from the fruits they bear, but the fruits and works come from the purity they have beforehand from the Word. 8, 506. The fruits are not themselves the purity of Christians, without also being counted pure and good for the sake of faith, and pleasing to God. 8, 506.
Purification. The evangelist calls the six weeks according to the law the days of purification, because Moses also calls them that. 13, 212. 1662. The law of purification, and that they had to redeem the firstborn son, does not concern the virgin Mary and her son; she is also not unclean. 12, 1226. Mary kept the law of Moses and considered herself unclean, therefore, when the time of her purification came, she went to the temple and offered the son. 12, 1226. Mary was not subject to the law of purification, because Christ was conceived by the Holy Spirit, not by the male seed, but out of love she subjected herself to the law. 11, 2150 f. Although the Virgin Mary is pure, and the law of purification could not bind her, she puts herself under the law with her Son. 12, 1227. Because Christ has given Himself under the law of purification, He has given us with it
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from the law, so that we would not be guilty of death, but much less of uncleanness. 13, 2660. Christ threw Himself under the law of purification, so that He might show that He was a natural man, but a pure and holy man 2c. 13, 2659. The work of purification is practiced and carried out by Christ through the ministry of the word, with admonishing, punishing, correcting, strengthening, item, through the cross and suffering 2c. 12, 484 f. What is received at the time of the purification of women becomes an unfit, frail fruit, as delusional children, natural fools, kilkröppe, changelings 2c. 20, 1982.
Reinsberg. Luther asks Spalatin to help poor Elisabeth von Reinsberg. 21b, 1809. Luther asks Spalatin that he and Brisger faithfully help that poor Elsa of Reinsberg be fed by them. 21b, 2106 f.
Reißenbusch. Wolfgang von Reißenbusch apologizes to Fabian von Feilitzsch for not having been present at the colloquium in Lichtenburg, so that he would not be dragged into it. 15, 794. Wolfgang Reihenbusch, preceptor at Lichtenberg, does not like that Miltitz comes there to talk with Luther. 15, 2464. Luther advises that Wolfgang Reihenbusch, preceptor of the Antonite monastery in Lichtenberg, should stay there in the house of Antonius after his marriage. 15, 2629.
Religio. St. Martin's legend says that religio means Christian faith, not monasticism. 16, 2173.
Religion. Religion is the best of all human works, and yet it is condemned if it is not based on the word of God. 6, 817. The true and only religion and worship is this, that one believes forgiveness of sins, which God gives by grace, without all works, out of mercy. 6, 541. The true religion, which teaches trust in the mercy of Christ, satisfies our hearts in the judgment of God, and brings joy in the Holy Spirit. 6, 540. We can stand up against all other religions and comfort our hearts that this alone is the true religion we profess 2c. 6, 32. For the sake of the monks' religion and spirituality, no equity, leniency of rule or compassion is shown in it. 1, 845. Religion is destroyed by the holiest, as the examples of the monks and the whole papacy teach us. 6, 562.
Religious Peace. The Emperor's approval and confirmation of the very first religious peace established at Nuremberg, which took place in Rev.
gensburg Anno 1532. 16, 1842. The Emperor's mandate concerning the Nuremberg Religious Peace. 16, 1844.
Relics. In Luther's time, the relics were honored with festivals, pageantry and holidays. 4, 1260. About fictitious relics. 3, 1331. Luther reports to Spalatin the difficulties that were encountered in obtaining relics for the Churfürst dem Staupitz. 21a, 54 f.
Relic hawkers. The reliquaries act against the eighth commandment. 3, 1332.
Rem. Letter from Jonas to Andreas Rem, citizen of Augsburg. 20, 1822 f.
Reuchlin. Reuchlin has rendered outstanding services to the study of Hebrew. 4, 216. The people of Louvain and Cologne have shown enough in Reuchlin, Peter of Ravenna and others, how they know nothing at all, and sacrilegiously subject themselves to everything. 15, 1366. Johann Reuchlin prevented the burning of Luther's books and others at Ingolstadt through his council. 15, 2490. Luther gives a favorable verdict on Reuchlin's opinion against Pfefferkorn's and the Cologne theologians' advice to destroy all books of the Jews. 21a, 8 ff. Luther testifies his displeasure about Ortwin's impudent attacks against Reuchlin. 21a, 13 ff. Luther wishes John Reuchlin luck for the happy consequences of his dispute, through which many in Germany have been awakened to the study of the Holy Scriptures. 21a, 121 ff.
Reuchlin, Ernst. Luther asks Lauterbach to make inquiries about the young Ernst Reuchlin, who had established a relationship with Luther's niece Magdalena, the widow of M. Berndt. 21b, 3111 ff. Luther writes to Lauterbach: his niece Magdalena seems to be enchanted by Ernst Reuchlin, she cannot let him go. 21b, 3147.
Repentance. The truth of God's threat is the cause of repentance, and the truth of the promise is the cause of comfort when one believes. 19, 83. Before all things, faith is to be taught and awakened; but when faith has been obtained, repentance and consolation will unfailingly follow. 19, 83. True repentance does not desire indulgences, but the cross, as one reads in many legends, as from St. Paula. 19, 753. Repentance is a suffering or torture that the conscience is forced to suffer, willingly or unwillingly, when it is rightly struck or urged by the law. 20, 1629. God's promises in the sacrament are certain, our repentance is uncertain, therefore he wants us to build on his certain promise, not on our uncertain repentance. 15, 1524. God does not forgive your sin because you feel it, and He does not forgive you because you feel it.
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Repentance and sorrow over it, because that is sin itself and cannot be merit, but because he is merciful. 13, 1954: Through repentance and sorrow, one is not yet freed from sin, but it is necessary to believe the Gospel and take comfort in what is promised therein. 13, 1100 f. If repentance is right in your heart, and you are sorry that you have sinned against God until now, it is impossible that you should willingly give yourself up to such sin again. 13, 1186. The right repentance is the work of the Holy Spirit, which He works in us through the Word of God, which first reveals sin and then also shows the punishment, eternal death. 13, 1186. If God did not restore us through the comfort of the Gospel, repentance and sorrow over sin would turn us away from faith and make us fearful. 13, 547. Repentance is not about a few works that you did against the ten commandments, but about the whole person with all his life and nature, yes, about the whole nature 2c. 11, 709. The right repentance does not come from one's own human initiative, but must be worked in the person through God's word. 11, 709. Repentance without faith brings despair, as in Judas and Saul; so one cannot have true faith without repentance. 10, 1661. This is true repentance, which suddenly attacks the heart and makes it fearful that it feels God's wrath and condemnation upon it 2c. 11, 714 f. The monks have said that whoever could not have perfect contrition should at least have half contrition and be a little sorry for his sins. 11, 708. The monks have called repentance that a man has sat in a corner, hung his head, and contemplated with bitter thoughts his committed sins 2c. 11, 707. The people in the papacy have been miserably deceived and seduced, that they have been absolved on their repentance, as on a merit and good work. 13, 547. 1954 To say that repentance and sorrow merit the forgiveness of sins is wrong and unjust, for repentance is not merit, but sin itself in the heart. 13, 546. 1953 f. In the papacy, people were not directed to Christ and his word, but to St. James, to Rome and other places, and then to their own repentance and satisfaction. 13, 548. If sins were forgiven for the sake of our repentance, the glory would be ours, not God's. 15, 1518. The papists taught repentance in such a way that they preferred it far above faith in the promise, since it was not a work of faith but a merit. 19, 82 f. The papists have taught us
an insurmountable amount of burdens, namely that we should bring forth repentance for all sins, which is impossible 2c. 19, 84. God does not look at you because of your repentance, but because of your faith, by which you believed his threats and promises 2c. 19, 84. It is a lie that the pope and his might make a repentance in you, in key power, without your faith. 15, 1512.
Reuel. When the rebuke comes and the plague, there is no salvation; hell is there, and one must despair if the gospel does not help and comfort. 3, 117.
repent. That God is said to repent is not to be understood as if a change in God's will or counsel could take place, but it serves to comfort us. 1, 573.
Reuling. The black, evil little dog, the Reuling, which will bite you for the rest of your life, will not stop, even if the sin has already been forgiven. 2, 1105.
Reutlingen. Luther's exhortation to the Christians of Reutlingen to beware of sacramental error and to remain with the pure doctrine of the Lord's Supper. 17, 1539. Luther admonishes those at Reutlingen to remain badly on the words of Christ, in which he gives us his body and blood in the sacrament. 17, 1543 Luther expresses his joy to Matthew Alber about the state of the church in Reutlingen and approves the change in the ceremonies there. 21a, 823 f.
Rhadinus. Luther says to Emser: "You will not lie to me about the book of Thomas Rhadinus, your slobber and soap cannot be hidden like that. 18, 1262. Luther says: You wrote the book of Thomas Rhadinus against me, and so that no one would know your poisonous heart, you had it printed in Rome with a fictitious title. 18, 1252 f. Mr. Thomas Rhadinus, Emser's sister of some brother, also philosophizes on Emser's ordination. 18, 1285. Luther assumes that the Welsh book of Thomas Rhadinus is Emsers. 21a, 302. Luther does not want to let Spalatin talk him out of the fact that Rhadinus is Emser. 21a, 335.
Rhegius. Urban Rhegius is not only highly learned, but also highly famous among the teachers of the Holy Christian Church in our time as a pure teacher of the unadulterated Gospel. Urban Rhegius, Luther's friend, has written well and enough about the difference of persons in the secular realm. 16, 66: The preachers in Augsburg succeeded in having Urban Rhegius reappointed to his former teaching position. 17, 2066. Luther appealed for Urban Rhegius to the Duke.
1534Rhetoric - Judges. 1535
Ernst of Lüneburg, but he could not be raised with the prince for Augsburg. 17, 2069. It was said that Urban Rhegius threatened to write against Luther if he should offend Oecolampad and Zwingli. 17, 2225 f. The Saxon churches suffered a great damage by the loss of Urban Rhegius, who was in truth a right bishop of the neighboring countries 2c. 14, 142. With Urban Rhegius there was a quite exceptionally godly behavior towards his wife and children, and he led his family to all honors. 14, 145 f. The writings of Urban Rhegius contain godly and wholesome teachings. 14, 146. It is an honorable and praiseworthy example that Urban Rhegius conversed with his godly wife about the sayings of the fathers and prophets. 14, 146 f. D. Urban Rhegius' warning against the new insanity Doctor Andreas von Carlstadt, concerning the sacrament. 20, 110 ff. Luther wishes to see Urban Rhegiu's booklet against Carlstadt. 15, 2628. Urban Rhegius is either leaning towards the Sacramentarians, or he has already fallen. 21a, 916 f. Luther testifies to Rhegius his joy about his change of mind in the doctrine of the Sacrament. 21a, 1171. Luther comforts Urban Rhegius in Celle in his temptations. 21b, 2029 f.
Rhetoric. Rhetoric serves for admonitions and offers you a shillelagh; but dialectics lies in the field and shows the adversary sharp spears and swords. 1, 1149 f.
Rheva. Luther warns Francis of Neva (Rheva), Count of Thurocz in Hungary, against the Zwinglian error. 21b, 2364 f.
Rhoda. Luther and Bugenhagen write to Duke Barnim of Pomerania about the dismissal of Paul von Rhoda, whom the city of Lüneburg had appointed superintendent. 21b, 2163 ff.
Richius. Luther asks the Landgrave of Hesse to let Joh. Richius Reichs keep his lectureship in Marburg until he has become a Magister in Wittenberg. 21b, 2885 f.
judge. No one judges and passes judgment on others as harshly as those who are devoted to human deeds and works. 6, 770 The devil instigates the talking and judging among themselves in Christianity, so that nothing remains among them but judgment in life as well as in doctrine. 7, 586. It always happens that the one who judges has a beam in his eye in the sight of God, and the other who is judged has only a splinter. 7, 594. He who has the Son of God and believes in Him cannot be judged, for through Him the Father has abolished judgment. 7, 1969.
As little as Christ feared judgment or that he might be judged, so little shall we who believe be judged. 7, 1974 We will judge the world and all the ungodly with Christ. 7, 1974. Every saint, that is, every Christian, will judge the reprobate who stand with the devil down on earth, trembling and shaking. 13, 1379. So that you will not be judged, see to it that you follow the example of the Father, who does not judge you. 12, 1913. If you can refrain from judging, God will also refrain from judging; if you can forgive and give to your neighbor, God will also forgive and give to you. 13, 2176. God wants to withdraw us from the condemnation and judgment of the world with His ruths, so that we will not be judged as well. 7, 1973. God will not judge you according to whether you are called a Christian or baptized, but will ask you: If you are a Christian, tell me, where are the fruits that prove your faith? 9, 1153. God will judge the world on the last day, not according to each one's discretion, but according to the noblest and greatest commandment. 13, 2431 f. Those who reject Christ's help judge themselves. 8, 155 f. Christ's ministry is not to cast into hell, to condemn or to judge, but to help and to pull out; but whoever does not want to be helped remains inside. 8, 158. At the last day Christ will judge, but as a Savior who will help me from my enemies and overthrow all those who have harmed me. 8, 154. "To judge among men" means to act among them by the office of the Word, to punish, to rebuke, to plead urgently, in season or out of season. 18, 1876. To judge means to punish the wrongdoers and to spare the innocent. 1, 1202. Those who have the office of judging and condemning do not do wrong when they do so. 11, 1292. To know and judge doctrine belongs to all and every Christian; Christ gives it to them by the word: "Beware of false prophets." 19, 341. Judging, praising, avenging, these three R's belong to God alone; we are not to subject ourselves to any of them. 3, 1878. The prophets warn the people not to believe the false prophets; thus they declare and confirm that the right to judge the doctrine is with the people. 19, 341 f. The apostles first judged the world, punished it and proclaimed God's wrath against it, then preached forgiveness of sins in the name of Christ. 11, 1295.
Judges. Moses calls the judges gods, that is, those who sit in God's place, have Mosi's law in their hands and rule according to the divine word. 3, 782. If a judge helps one to the
153 " Richter - Nothing,ubl. 1537
If one party has the right, he has the other as his enemy. 3, 998. A judge who judges rightly will always enrage one of the two parties and burden it upon himself. 3, 998 How a judge should strengthen and comfort himself, and from where he should take courage. 3, 998. A judge must risk his property, favor, wife, honor, life and limb on it, and worry that it will harm him from his enemies. 3, 998. A judge is hindered by all kinds of things, such as fear, favor, money, violence; one must have firm courage. 3, 999 Judges should not wantonly torture those they desire, but should do so with fear and humility, especially if they are stupid people. 19, 1910. A judge incurs the hatred of many people, he must be in danger through enmity, and be challenged through mercy and greed. 3, 1608. A judge must overcome all emotions, such as fear, love, favor, mercy, avarice, hope, good reputation, life and death. 3, 1508. A judge cannot stand against the impulses in his office if he does not look to God alone and his heart is securely fastened by faith. 3, 1508. A judge shall judge according to the testimony of the witnesses. 3, 1544. A judge does right, even if he makes an unjust judgment on and according to the testimony of the witnesses; he must believe them if he does not know otherwise. 22, 1504. It often happens that the parties deceive the judge. 3, 1654. We should not let ourselves be driven by revenge or lust, but by justice and necessity, to appeal to the judge for help. 22, 1958. Christ wants people to show love to their neighbor and does not want Christian brothers to mix with pagan judges. 22, 1952. Christ does not want to be a judge, but to help, that is his office. 8, 155. Christ does not want to judge those who hear him and believe in him; he does not want to be their judge, condemn them or cast them into hell. 8, 154 f. He who will not have the light will walk in darkness, and then Christ will also be the judge of the wicked. 8, 159. Therefore Christ is a judge, that he may deliver us at the last day. Christ is a comfort to us. 8, 154. That Christ must also be a judge is not for his own sake, but for the sake of others who despise him and force him to judge. 8, 160. One should not preach or believe that Christ came as a judge, unless he wants to save and redeem his own. 8, 166. Turks, papists, Carthusians and other false saints cannot look at God in any other way than as an angry judge who only demands and threatens to punish without ceasing. 8, 1186. Whether Christ will be a judge or not, he shall be the judge.
But he will also be my comfort and salvation, so that he will protect me against my enemies and condemn those who do not want to believe. 10, 1110. Those who have not believed in Christ, who have mocked and tormented his Christians, to them he will be a judge and punish them. 13, 18. Before Christ, the judge, all things must come forth; no one will be able to hide himself from him, even if he were a thousand fathoms in the sea or in the earth. 2c. 12, 2057. The judge, who will come with such power that he will also raise the devil and all the dead, will be a brother, father and patron of Christians. 12, 2057. We should no longer look at the Father as a strict, angry judge, like the devil and our stupid conscience models him to the Christians, but as a friendly father. 8, 1186. That God is a serious judge, since sinners do not find mercy with him, but have to worry about all ungraciousness, that is completely a wrong thought. 13, 954. In the papacy we have had such preachers who have even reversed Christ, who have made darkness out of light, and a tyrant and judge out of a savior. 8, 154. In order to reconcile Christ the judge, Mariam was taken to help; hence all pilgrimages and all invocations of the saints. 8, 154. Not the world, prince or emperor, but the Holy Spirit shall be judge of doctrine, through the Word. 8, 664. You shall become a judge of the Word of God, but not otherwise than that you obey and hear the Word and do its will. 8, 36. The only judge of Christian doctrine is the man who has true faith in his heart, be he man or woman, young or old, servant or maid, learned or unlearned. 11, 1399. The papal magistrates take entirely secular matters that belong to the authorities; and those who do not want to appear before them are banished unreasonably and void. 15, 2150. The ecclesiastical judges and officials tolerate illegitimate attendance and usury for the sake of money. 15, 2175. The book of Judges describes the excellent heroes sent by God, all of whom began their actions in faith in God according to the first commandment. 22, 1414.
Place of execution. Here in Wittenberg the place of execution is called the gallows; in Erfurt it is called the Rabenstein. 8, 953.
Judgment Seat. The hopeful saints, despisers and persecutors of God's word will come before the judgment seat and receive their judgment there. 9, 903. God has set up a judgment seat for those who are still secure and proud and do not want to recognize and confess their sin,
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but a mercy seat for the stupid conscience 2c. 9, 902 f. The law brings us before the judgment seat, for it requires us to be pious and to love with a pure heart and a good conscience. 9, 904. If people remembered that they would have to stand before the judgment seat of Christ, they would certainly not wrong anyone for a penny. 11, 1895.
Rieber. Luther asks his brother-in-law, the rentmaster Wilhelm Reifenstein, to take care of a poor orphan, Lorenz Rieber. 21a, 1202.
Riebling. Luther sends Simon Leupold, secretary to the princes of Mecklenburg, a letter to the superintendent Riebling. 21b, 2452 f.
Riedtesel. Luther testifies to Johann von Riedtesel his participation in his vexations at court. 21a, 1786. after the elder prince Churfürst Johann has died, Ritesel experiences all hatred, and what it means to trust in princes, and what, to trust in God. 22, 1902.
Riemann. Luther writes to Johann Niemann, pastor in Voigtland, that he cannot serve him in the duchy of Duke Moritz of Saxony. 21b, 2850. Luther consoles Johann Riemann, pastor at Werdau, in the adversities he has with his congregation. 21b, 2291 f. Luther urges Spalatin that he should confront the insolence of the Werdau people and admonish them to be content with their pastor, Johann Niemann. 21b, 2331 f. Luther writes to Johann Riemann about his transfer from Werdau. 21b, 2361 f. The Elector commissions Luther to settle the disputes that arise in Werdau between the congregation and their pastor Joh. Riemann. 21b, 2339 f
Giants. Giants (Gen. 6, 4.) are not so called from the size of their bodies, but from the tyranny and violence with which they raged. 1, 475. Various names of the giants. 3, 1397.
Riga. Luther's letter to the Christians of Riga in Liefland on the 127th Psalm. 5, 1284. Luther, through the syndicus of the city of Riga, Joh. Lohmüller, gives his approving judgment on the contract that the city has concluded with the archbishop. 21a, 1353 f.
Rinck. Luther informs Prince Georg von Anhalt that he has submitted the requested petition for Wilhelm Rinck to the Elector. 21b, 2274. Luther recommends the cause of Wilhelm Rinke to Melanchthon. 21b, 2304.
Rischmann. Luther instructs his wife to give his faithful servant Johann Risch
mann a handsome gift on his departure. 21a, 1732. Luther gives a letter of recommendation to his former servant Johann Rischmann. 21a, 1733.
Ritter. Luther recommends Balthasar Ritter, who is leaving the monastery, as pastor to Wahrenbrück. 21a, 833 f.
Rochius. Rochius was an emergency helper against the pestilence. 10, 34.
Rodach. Articles of Confederation, established by some Protestant estates at Rodach. 16, 522.
Roesken. Luther informs the council of Reval that M. Heinrich Bock from Hameln does not want to accept their appointment, and recommends Matthäus Roesken to them. 21b, 3463 f.
Roloff. Luther asks Duke Heinrich V. of Mecklenburg for a scholarship for Matthäus Roloff, who is studying in Wittenberg. 21b, 2125.
Rome. The Roman godlessness binds the church to one place, namely to Rome, and does not allow anyone to be a Christian who is not a Roman. 4, 967. Against the revealed words of Christ, the wicked dare to say: Behold, to Rome is the church, to Rome is Christ, to Rome is the governor of Christ. 4, 968. The evil of raising a place to be the head of the church was started in Rome under the title of St. Peter and St. Paul. 4, 969. Christ lets nothing but Satan rule at Rome, as everyone can see with his hands, and the whole world can see. 4, 961. The church at Rome was founded neither by St. Peter nor St. Paul, but by the least disciples, Aquila and other Jews who lived at Rome. 17, 1104. Rome tortured and murdered Christ's dear saints; in one day seventy thousand Christians were executed, and thought to control things by force. 5, 1045. The city of Rome alone, if you count it, will have more than twice a hundred thousand martyrs; in one churchyard lie ten thousand martyrs. 5, 981. In Rome lie many hundreds of thousands of martyrs; there was also in the beginning the very finest church, until the devil sat down there. 6, 933. In Rome, the devil does not bother much anymore, because he has defiled it so much that he no longer cares about it, so he takes up the matter here and elsewhere. 7, 1092. In Rome, it was and still is the case that nothing is considered shameful there, except theft and the beggar's sack. 1, 821. Rome is so sullied and burdened with all kinds of sin, shame and vice that it cannot be worse than hell itself. 1, 698. Today, Rome is much more similar to the kingdom of hell than to the kingdom of heaven. 4, 373. Rome is
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The city of Rome has been dragged three times 2c., and has now become a rat's nest of the pope and his cardinals, the devil's secret chamber. 5, 1045. In Rome, atrocious disgrace is committed, not secretly nor in a corner, but publicly. 1, 1225. In Rome, three indulgences are obtained: an empty bag, an evil stomach and no conscience. Those who love to hear God's word become rough and wild, despising the gospel. 7, 1125. Rome is such a place, where all scoundrels and knaves, as well as all vices, are rampant. 2, 1658. From Rome, the world has become full of godlessness, idolatry, veneration of saints, legends and fables, ungodly masses and innumerable aversions. 14, 404. Rome must, thank God, like Jerusalem, do the greatest harm and give the world the right most harmful final Christian, who does more harm than Christ has done good. 15, 1628. No one believes what evil and abominable sin and shame go on in Rome; no one can be persuaded that such great wickedness is there, if he sees, hears and experiences it. 22, 1638. In Rome it stood for the first time in the time of the martyrs, but after that it fell, and the abomination arose that the Antichrist reigns there. 11, 1799 Everything that is now established for worship, to preach to the people, to govern and to improve, must now serve in Rome the stable boys, the muleteers 2c. 10, 1366. At the Diet of Worms, the entire empire supplicated the emperor because of the avarice of Rome. 22, 219 f. Whoever looks at Rome sees what avarice is; the Germans' avarice is child's work compared to it, even though it is also great among the citizens, peasants and nobility. 7, 1059. In Rome, it is an abominable practice of avarice to grab everything for oneself without the work of one's hands, without preaching, without the service of the church, only with superstition and the selling of its works. 22, 219. Luther says: "Oh, that everyone who presides over the ministry of the Word had been in Rome and had seen Pabst's fair! 22, 882. The great rat king of Rome with his Judas pouch is the money pit that has snatched goods from all the world under the name of Christ and the church. 11, 1483. Whoever came to Rome and brought money got forgiveness of sins. 7, 1068. In the city of Rome so say the Cardinals themselves, the virgins go as matrons, and they are followed in broad daylight by the noblest of the Cardinals and clerics. 16, 1993. In Rome, the bishops live in splendid large houses. [16, 1993. The words of St. Paul [1 Tim. 6, 10.): Radix Omnium Malorum Avaritia, "Avarice is a root of all evil," show with their first letters the
name Roma. 15, 1810 The Roman emperor set his empire against Christ and his gospel, therefore he perished with his empire, and Rome now lies two rooms deep under the earth. 13, 1611. The city of Rome, which in the time of the martyrs was the holiest and most excellent place of the whole church in the whole world, has become completely a puddle of dung because of the popes. 14, 403. The pope took Rome and bound the German emperor with oaths not to dwell inside Rome. Thus we have the name, they the country and the cities. 10, 343. At Rome in the hospital is the German church, which is the best, has a German priest. 7, 1111 f. Pope Paul III's bull on the reformation of the city and court of Rome. 16, 1913 Luther himself heard Rome say: "It is impossible that it should stand like this longer, it must break. 17, 1041. Luther himself heard the people speak freely in the streets of Rome: If there is a hell, then Rome stands on it; that is, after the devils there is no worse people than the pope with his own. 17, 1036. Almost all who return from Rome bring with them a papal conscience, that is, an epicurean faith; for it is certain that the pope and cardinals 2c. believe nothing. 17, 1036. If one says to Rome: This is a bon Christian, they think he is a right fool, consider it a mockery. 7, 1125. In Rome, Eustachius of Schlieben was offered twenty ducats to swear falsely. When he refused, they laughed at him. 22, 1470.
Romaschi. Luther refers Matthias Romaschi, preacher at Hermannstadt, to a book published at Kronstadt and to the preachers there because of the reformation of his church. 21b, 2895.
Romans. The Romans ran a fine regiment. 3, 9. the Romans have had splendid laws. 3, 995. The Romans had forbidden to take twelve of a hundred, but now they are allowed to take fifteen guilders of a hundred from all Leipzig markets, which amounts to 48 guilders annually. 22, 230. Paul reminds those at Rome to obey the well-ordered and God-confirmed regime. 3, 995. The Romans have raised up many gods for the sake of various requests and help that they needed. 3, 1721. The Romans had all the gods of the world, several hundred, which they could tolerate; but the one Christ they could not tolerate. 5, 1207. The Romans built a temple in Rome, which they called "the temple of all gods", because they wanted to have all gods in the whole world. They wanted to have all gods in the whole world. 12, 1211. The Romans did not like it when a judge ruled falsely and when they found out about it,
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he had to serve. That is why Pilate would have liked to be rid of the trade. 13, 1796. The Romans certainly thought that their religion was the best, because the idols had subjugated almost the whole world to the city of Rome. 1, 1401. The Romans were also quite foolish and nonsensical because of their great boasting and hope. 2, 1370. As worldly wise as the Romans were, they did not see that God was using them so that the apostles could go up and down in the empire and preach the gospel safely. 3, 996. The rule of the Romans was exceedingly powerful, and yet, foreseeing the destruction of the kingdom of Christ, it itself was destroyed and came to ruin. 5, 109. The Romans thought to exterminate Christ and his Christians, but Christ remained before them with his kingdom and church; they are gone. 5, 214. The Romans, to whom St. Paul writes his epistle, were converted to Christ partly from the Jews, partly from the Gentiles. 12, 20. The epistle of St. Paul to the Romans is the right main part of the New Testament and the most pure gospel. 14, 94. The epistle to the Romans can never be read too much and too well, and the more it is read, the more delicious it becomes and tastes better. 14, 94. The Epistle to the Romans has so far been darkened with glosses and all sorts of gossip, which is in itself a bright light, almost enough to illuminate the whole of Scripture. 14, 94. The Epistle to the Romans is, according to Luther's judgment, both an interpretation of the whole Scripture and a brief epitome of it. 4, 690. The whole Epistle of St. Paul to the Romans is concerned with this, that it shows that we are not able to do anything, even when we seem to act well. 18, 1852. For this reason, Paul wrote the epistle to the Romans: that God is not only the God of the Jews, but also the God of the Gentiles. 14, 854. St. Paul wrote the epistle to the Romans for the sole reason that God is not the God of the Jews alone, but also of the Gentiles. 2c. 22, 347. It seems that in the Epistle to the Romans, St. Paul wanted to summarize the whole Christian doctrine and prepare an entrance into the whole Old Testament. 14, 109. 14, 109. Whoever has the Epistle to the Romans in his heart has the light and power of the whole Old Testament with him. 14, 109. The whole fourth chapter to the Romans is rhetorical, except for one passage where he explains what faith is and what justification is. 22, 1534.
Letter to the Romans. The Epistle to the Romans shows, as it were, the way to the other letters of Paul. 4, 216.
Roman. The Roman leaders in war wanted that no enemy should be despised, not even the least. 5, 1558. In the time of the apostles, the Roman Empire served the gospel, that one had the opportunity and time to know God. 6, 398. The Roman Empire under Augustus served the church so that the gospel could be spread to all nations without hindrance. 6, 530. Under the wide sky there is no more hateful and stinking name than that of the Roman court. 18, 798. The jurists call the Roman court a source of righteousness, but it would be more fitting to call it a flood of wickedness. 4, 373. The doings of the Roman court and the bishops, who suck the people dry with cunning and violence and all artifices, must be called an abomination. 4, 913. At the Roman court, all abominations of shameful deeds prevail in the highest degree. 4, 951. One would do well to preserve the "Complaints of the German Imperial Estates against the Roman See" and similar books, in order to hand down to memory the unbelievable cunning of Satan that reigns at the Roman Court. 14, 422 f. The Roman church is full of frightened, confused and extremely anxious consciences, which the Roman tyrants increase daily by their artifices. 4, 919. No one dares to say: This is the Scripture, but: I testify that I do not want to say anything that is against the holy Roman church. 4, 1309. In the Roman church, they teach nothing but the uncertain reservation of the most holy shrine of the heart, which floods the world with terrifying abominations of lies. 4, 1309. In the Roman church, one cannot teach a certain faith, because the wicked popes and theologians make the meaning of the Scriptures uncertain. 4, 1309. In the Roman church, only one thing is done, namely miserliness, robbery and extortion. 4, 914. Artifices of avarice and covetousness in the Roman church. 4, 913 f. Roman avarice is the greatest thief and robber that has come on earth, and all this in Christ's and St. Peter's holy name. 10, 296. The Roman Church has even commanded and forced Pelagianism, the universities have taught it publicly, the bishops, princes and the whole world have followed. 4, 1028. One cannot find worse people than those who pray in the Roman church all day long, say mass, fast, and distinguish themselves by priestly and monastic garb. 2c. 4, 1646. Jerome says that the bishop of Eugubium, a small town not far from Rome, is equal to the Roman bishop. 14, 384. The Romans should command the cause of their servile primacy to God, since Christ, although
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he is the heir and Lord of all things, he commands the Father. 4, 976. Christians have become Romans, believers have become saints of works, evangelicals have become decretalists, ecclesiastics have become ceremonialists 2c. 4, 953. The Elector of Saxony and the Protestant estates call upon the Emperor and the other Electors to refrain from electing a Roman king. 16, 1775 ff. Luther advises the Elector to help elect the Roman king, so that his refusal would not be a pretext for taking away the throne. 16, 1777. History of the Election of the Roman King at Cologne. 16, 1781 Luther asks the Elector for the sake of the article from the Roman King not to let the peace and treaty go. 16, 1810 Luther advises the Elector to let go that King Ferdinand was elected Roman King against the article of the Golden Bull. 16, 1828.
Roemling. The Römlings strive to bind us to Rome and have gained the upper hand in this. 4, 961.
Romulus. Romulus made Rome a sanctuary for the robbers. 3, 1543.
Rörer, Georg. Georg Rörer and Amsdorf are pious theologians, but only One jurist is pious and wise, D. Gregorius Brück. 22, 1509. M. Georg Rörer is also very busy, and in printed matters a servant of servants. 21b, 3061. Georg Rörer's writing to the Christian reader, in which he indicates that some from Wittenberg attribute to him with untruth that he omitted a necessary piece 2c. 20, 892 ff. Luther had previously ordered M. Georg Rörer to finish his books in print before he went to Denmark. 14, 475. Georg Rörer kept and brought together Luther's books and many writings with the utmost diligence and good faith. 10, 535. Georg Rörer copied the interpretation of the eighth Psalm from Luther's mouth and Andreas Poach inherited Rörer's writings that he left behind. 5, 189. Rörer knew a doctor of theology who said: one could teach and govern the Church of God sufficiently from the moral teachings of Aristotle, if the Scriptures were lost. 9, 1758.
Rörer, Joh. Luther sends the preachers Johann Rörer and Georg Heyderer to Margrave George of Brandenburg at his request, and recommends Adam Weis. 21a, 1154.
Rose, the golden one. Cajetan and Miltitz seek, especially by the promise of the golden rose, to persuade the Elector to deliver Luther to Coblenz 2c. 15, 729 ff. Elector Frederick responds to Cajetan's message that the golden
Rose would arrive soon: Miltitz had already told him that "for many days", but it had not yet been handed over. 15, 739. Papal breve, which the nuncio presents at the delivery of the golden rose, in which the power and virtue of the consecrated rose is emphasized. 15, 741. The papal breve in which indulgences are granted to all who devoutly attend the Mass at the presentation of the golden rose. 15, 744. Prince Frederick did not personally accept the gift of the golden rose, which is otherwise very highly respected and dedicated only to kings, but through his ministers. 15, 745. Miltitz thanks the Elector for the gift (fererung) of 200 florins at the presentation of the golden rose, but asks for another 200 florins because of the expenses he had had because of it. 15, 746 ff. Miltitz had intended to bring the golden rose to Wittenberg with great pomp, but handed it over at Altenburg in the absence of the prince. 15, 2451. It was intended to send the golden rose to the Elector in such a way that he should send Luther to Rome. 15, 2456. Miltitz sees that he brought the rose in vain, which he also indicated in words, albeit darkly, at Eisleben in the chapter. 15, 2460.
Rose, Kunz von der. Kunz von der Rose, Maximilian's servant and a cheerful, entertaining man, must have been a spirited fellow 2c. 22, 1451 f.
Rosenberg. Luther asks Prince George of Anhalt to allow the pastor Johann Rosenberg to ease his workload. 21b, 2852. Luther recommends M. Johann Rosenberg to the prince for the parish of Colditz, if the same should still be free. 21b, 3108.
Rosary. To the brotherhoods also belong the rosaries, and what the devil and but devil more has been. 12, 1375. The rosary of Mary, that was 50 Hail Marys and 5 Our Fathers, said by the Virgin Mary; to this the popes gave many indulgences. 11, 817.
Rosine. Luther reports to Jonas about a maid in his house: My Rosine, that demure virgin, has been dismissed by me because she is found to be a shameful whore. 21b, 2641. The lewd raisin roams about among the priests to cheat, steal and lie, as she did with Luther. 21b, 2800. Luther warns the judge Joh. Göritz at Leipzig against a deceiver who calls herself Rosine von Truchses, who had formerly found shelter in Luther's house. 21b, 2950 f.
1546Rosler - Rotten. 1547
Rosler. Luther asks Duke Albrecht of Prussia to pay Leonhard Rosler the back pay. 21b, 3469 f.
Rostock. Luther and Melanchthon give their expert opinion to the council of the city of Rostock about the discord caused by the early preacher ("Misseprediger", Mettenprediger). 21a, 1708 f.
Horse beetles. Horse beetles grow from horse manure. 1, 63.
Roth, Stephan. M. Stephan Roth has informed Luther by letter that Paul Lindenau teaches in such a way that he seriously offends blameless and godly men. 21a, 1099. Luther's and Bugenhagen's council and rebuke for marital discord to Stephan Roth in Zwickau. 21a, 1180. Stephan Roth complains about Luther's vehement letter and hasty judgment. 21a, 1646 ff. Stephan Roth in Zwickau expresses his astonishment that he is still regarded by Luther as a banished man, and asks for reconciliation. 21b, 1971. Stephan Roth reports to Luther: the messenger had brought him the verbal answer to his letter, that Luther wanted to answer him through Wolfgang Zeuner; the latter, however, had passed by; therefore, he renews his request to Luther. 21b, 1978.
Rothenburg. On May 28, 1525, Rothenburg an der Tauber passed from the empire to the peasants; on June 4, it had to surrender to Margrave Casimir by grace and disgrace. 16, 150 f.
Rothmann. Luther warns Bernhard Rothmann of Münster against the teachings of the Zwinglians, and admonishes him to remain firm and constant in the pure doctrine. 21a, 1790 f.
Rotleben. Luther asks on behalf of the surviving son of Caspar von Rotleben that the Elector help him to study. 21a, 1168.
Rotstock. Luther asks Spalatin to promote the payment of a stipendii to the young nobleman Johann Rotstock. 21b, 2048.
Rotten. All the cults, the fanatics and the heretics come with the appearance that they boast about the truth with their mouths and say: Here is God's word, here is the holy scripture! 13, 2264. The heretics, the swarmers and the heretics lead God's word and the Scriptures, boast much of Christ, of God's Spirit 2c., also lead an apparent life, and yet it is the devil. 13, 793 f. With the mobs, nothing is valid but spirit, spirit, but we know that the Holy Spirit does not want to do his work without word and sacrament. 13, 925. The mobs have no faith in Christ, yes, they respect him little, they may lead the word for appearances, but they do not mean it seriously. 8, 820.
do not want to believe the word only, but speculate with reason, which cannot say anything else than that bread is bread, water is water. 8, 1102. All the mobs first come out of reason with their own thoughts, and even if they take Scripture before them, they have first put their thoughts into it. 2c. 8, 1111. The mobs want to go straight through with their heads according to their reason, penetrate into it as if they were mad, as if God needed them; therefore they have lost faith. 9, 919. Our mobs annoy us and others, do also greater harm to the Gospel than the tyrants and persecutors of the Gospel. 13, 1633. The devil perverts and falsifies the word through his mobs, but with such a pretense that those who hear it and are not well informed think it is the truth. 9, 1290. The mobs have two great advantages among the people, one is called arrogance, the other is called overindulgence. 8, 1098. As little as it is possible that one can lack evil people and be without them, so little is it possible that one can get rid of the mobs and false teachings. 8, 1002. No mob can arise, it must run against the first commandment and reject Jesus Christ. 3, 1694. This is the devil's best argument, so that he strengthens himself and challenges our doctrine, that he reproaches us: From the Lutheran doctrine come so many rottennesses, how can it be the right doctrine? 13, 1636. As diverse and disunited as the sects and idols are among themselves, they are nevertheless one in that they pursue the right, pure doctrine of the gospel at the same time. 12, 1212: The sects and the idols do not persevere if we alone are able to persevere, but a righteous preacher retains the victory and perseveres. 11, 1420. We fight against the sects, the heretics and the friars, not that we take away their body and goods, but that we keep our doctrine and faith, Christ and God. 2c. 9, 830. The new mobs, the fanatics, also the iconoclasts do nothing else than to lead the people out of the works. 3, 1691. Through the fight with the mobs, the word is brought to light better and brighter, so that many learn the truth or are ever strengthened in it. 14, 308. The rotten ones are our grindstone and polisher, who sharpen and grind our faith and doctrine so that they shine smooth and pure like a mirror. 14, 308. God is hostile to both tyrants and mobs, therefore he sets them on each other so that they both perish shamefully. 16, 69. That some are seduced by the mobs is done as a punishment and revenge on the godless despisers and ingrates who persecute, blaspheme or despise our doctrine. 14, 308.
1548Rottengeister . 1549
Rotten Spirits. The spirits of the rotten are the devil's mouth, defiling and blaspheming God in heaven through false teachings. 13, 76. Wherever there are Christians, there are also red spirits, false teachers and false Christians. 13, 1634. The spirits of the sects, the swarmers and all false Christians seek something other than God's honor and their blessedness in the Gospel, namely their own honor, riches and power. 13, 2460. The red spirits stand up because of this, basically seeking nothing else than that they may have honor among the people. 12, 1259. Even though our redskins hear, read and say many things, they do all this as masters in order to distinguish themselves, not in order to learn the word of God. 6, 593. The heretics and the fools, after they have once heard the gospel, they become masters. 6, 34.' The red spirits find wrong, who read everything not as disciples, but as masters, so that they may confirm their error. 6, 79. The red spirits take a saying from the holy scripture and interpret it according to their own convenience, for their benefit and advantage, and thus lack the right understanding of the holy scripture. 13, 1362. The spirits of the pagans do not bring forth the Scriptures in their entirety, but only those sayings that seem to be for them; what is against them, they bypass or falsify. 1, 131. The spirits of the pagans leave the preaching ministry in abeyance, sit down in the meantime in a corner, and there wait for the Holy Spirit. 13, 1098. The spirits of the Red Men, Carlstadt, Münzer and others, sit down in a corner and wait there for our Lord God and for the Holy Spirit; the devil listens to them. 13, 2654. Although the spirits of the Red Men feign love and humility, in reality they do not love in deed and truth, but with words and tongue. 9, 663. The spirits of the Red Men, driven by vain honor, lent the article of justification, and caused that storming, by which they strengthened the papists in their abominations. 9, 297. Neither the pope nor the devil is afraid of the storming of the red spirits, but the doctrine of faith is fearful to him. 9, 297 f. From the outward works, which the rotten spirits insist on, nothing arises in the church but turmoil, confusion, and hindrance of the Holy Spirit. 9, 299. The red spirits, as the rebels, reach for the secular sword and want to rule in the council chambers. 7, 1790. After the lie, all the red spirits have also come to murder, and have subjugated themselves to the sword, as a sign that they are of the devil. 20, 2127. Red spirits who preach lies and error under the appearance of truth.
They are the ones who suffer because of their evil deeds. 9, 1269. The evil spirits and all blasphemers, yes, even public murderers and tyrants want to be martyrs, where they are not allowed to rage against God's word. 2c. 12, 712. We can see from some of the devil's spirits that they despise and blaspheme no one so shamefully as us, from whom they have all goodness and freedom 2c. 9, 841 f. Even though we have to suffer many enemies, the spirits of the Red Men, as the Sacramentarians and the Anabaptists, harbor the most bitter hatred against us. 6, 260. Through the spirits of the Red Men we are trained to act and keep the word of God more diligently, and thus we become more certain of the truth. 14, 307. The spirits of the pagans fight in presumption, have no good conscience, suffer shipwreck in the faith and do nothing because they do the thing with their intellect alone. 9, 919. The red spirits glorify their ungodly sermons and call them God's word, and thereby deceive many people under God's name. 9, 77. The red spirits forget God and His omnipotence, and therefore chatter: water is water, bread is bread 2c., how should it be possible that water should redeem from sin and death? 8, 1290. The devils who deny the body and blood of Christ in the Lord's Supper deny the whole of Christ, for he who denies Him in one piece must necessarily deny Him everywhere. 9, 1489. The devil so deludes the red spirits that they abandon the highest teaching of the highest teacher, Christ, and pretend that one must come still higher. 8, 995. The spirits of the pagans teach to despise the outward word, and pretend that the spirit must do it all; outward things, signs and oral preaching are of no use for faith. 8, 829. False teachers and false spirits are not able to comfort or cheer up any stupid conscience, but only make them misguided, sad and melancholy. 8, 273. The false spirits and false spirits ascribe to themselves what they have learned from us, and therefore want to be highly praised that they can blame and despise other people's work. 2, 1347. The red spirits and false preachers pretend that they mean it with all their heart and with real seriousness and seek God's honor and the souls' salvation. 2c. 7, 544. The sectarians do not go among the Turks 2c. to establish a new doctrine, but where God has begun to build a true church. 7, 894. The sects and the sect spirits ascribe great wisdom to themselves, and that they can rule and teach well, therefore they break
1550Rotterei - to rest. 1551
The red spirits take the word from us, but not truly, because they misuse it for vain honor. 2, 278. The spirits of the mob take the word from us, but not truly, because they misuse it for vain honor and that they attach the rabble to themselves with it. 2, 13. The red spirits have a disgust for the word, as for a known thing, and look for new disputes, in which they may show their intellect. 6, 34. The red spirits are not satisfied with the present good, the preaching of the faith and the grace of the gospel; they confuse everything with new and void doctrines. 5, 1527. Our red spirits do not want to confess their error, they want to be right; if one wants to punish them for it, they do not want to suffer it: one cannot forgive them. 5, 1117. The red spirits, enthusiasts and mad saints now seek to turn the gospel into an outward holiness or new monasticism. 2c. 5, 1155. The red spirits condemn households, marriages, high and low status on earth. 5, 801 f. There is a stubbornness and obduracy among the spirits of the rotten so that they do not see the truth because of their devilish blindness. 5, 295. Our red spirits say: Oh, they only preach vain faith, faith; but one must also add works. 5, 297. The red spirits want to have the Holy Spirit without the word, but nothing comes of it. 4, 1513. The evil spirits do not cling to God's grace, but have this as their idol, that they have made the sacrament bread and wine. 3, 1705. The higher the spirits of the wicked float, the more they have to be put to shame, because of the threat of God in the second commandment. 3, 1075. Red spirits should be answered: Moses is none of our business. 3, 6: At the time when the papacy began to bow and fall, the spirits of the Red Men did nothing; they were not able to do so, they remained silent. 9, 297: The spirits of the Red Men set themselves against the pope without justification, seeking their own honor, not God's. 9, 298: "We are silent," they say. 9, 298. We do not swarm like the red spirits, so that we reject everything that the pope has under him, because then we would also reject Christianity, the temple of God. 17, 2191.
Rotterianism. Where God has given the devil the wrong, he wants to wake you up, so that you can attack the word and learn God's wisdom and powers against the devil's lies. 11, 1423 f.
red welsh. The red-welsh language of the false beggars came from the Jews, for there are many Hebrew words in it. 14, 282.
Reuben. Reuben means son of the face or son of sight. 3, 464. Reuben has been the very weakest tribe, which has never accomplished anything glorious. 2, 1933. The tribe of Reuben is
among all descendants has been the very poorest and most despicable. 2, 1935.
Rubeus. The donkey Rubeus has again belittled Luther in the worst way in the German language. 15, 2482. Eck, at his own expense, published Rubeus' German rhymes against us again at Augsburg. 15, 2484**.**
Rubianus. Crotus Rubianus assures Luther of his old friendship from Erfurt and exhorts him to continue the fight against Roman tyranny. 21a, 191 ff. Crotus Rubianus warns Luther of the persecutions of his opponents, who will not only try to destroy his books, but also to take his life. 21a, 315.
Ruck. Luther admonishes Johann Ruck to wait for a call to the pastorate. 21a, 557. Rudel. Luther opposes Laurentius Rudel, who is inclined to leave Amberg because of persecution of the papists, to do so. 21b, 2828 f.
shout. Even hell would not be hell, nor would it remain hell, if one called and cried out to God in it. 14, 877. God does not leave you unanswered, if you can only call, and no more than call. For he does not ask for your merit, grant that you are a sinner 2c. 14, 878. Nature does not believe and consecrate that calling alone is enough to appease God's wrath. 14, 878.
Rufinus. Since Jerome found favor with Origen in many pieces, Rufinus made him a defender of Origen through ungodly praise. Emser acts in the same way. 18, 1223. Rufinus came into conflict with Jerome. 8, 544.
Rufus. Luther apologizes against Conrad Mutianus Rufus, Canonicus in Gotha, for neither visiting nor inviting him during his stay in Gotha. 21a, 25 f.
Rest. Man cannot work forever; he must also have his rest, without which no one can last long. 13, 786.
Rühel, Christoph. Luther expresses his joy to the young Christoph Rühel about his gifts and progress, and exhorts him to continue in the fear of God. 21b, 1821 f.
Rühel, D. Joh. Luther had good thoughts from the Cardinal at Mainz through D. Johann Rühel, so that he wanted to bury the blood of III Georg Winkler. 19, 1884.
rest. When Moses says that the Lord has rested, he is speaking according to the original nature of the world. 1, 94. That God rested on the Sabbath from all His works means that He did not create another heaven or another earth; but He did not cease to sustain and govern heaven and earth. 1, 91.
1552Fame - SMatd. 155L
Glory. Our own glory and blessedness is to be born of God and not of the flesh. 2, 1371. To proclaim God's glory is nothing else than to oppose the devil, the world, the flesh and all misfortune. 5, 596. To boast of God because of mercy and to seek glory in ourselves because of righteousness cannot exist side by side. 3, 1454. You have glory in yourself when your conscience gives you the testimony that you have administered the ministry of the word honestly and faithfully. 9, 743. It is a vain glory to insist on honor, power and strength, for one is not mighty of it for a moment. 8, 149. Moses keeps the Jews in the right use of the law by completely abolishing the glory of the work and the confidence in it. 3, 1440.
boast. He who boasts about his office does not boast about himself, but honors the one who commanded him to do it. 8, 140. He who boasts of himself is a fool, but he who boasts of his office is not a fool, for to boast of the office is not to boast of oneself. 8, 140. There is nothing in us of which we can boast, but everything that can disgrace us abounds. 4, 1128. Our boasting is quite different from that of the world, which does not boast in tribulation, shame, persecution, death 2c., but of its power, riches, glory 2c. 9, 758. In the cross we must boast the most, which we did not take upon ourselves because of our sins, but for the sake of Christ. 9, 759. By two things our boasting becomes especially great and firm: first, that we are certain that we have the pure and divine doctrine; second, that our cross or suffering is Christ's suffering. 9, 758. So far we may boast of our works, so far we know that they are commanded by God and pleasing to Him. 9, 743. Luther says: "I have not yet dared to boast about anything except the word of truth that the Lord has given me. 15, 2535. He boasts in God who certainly knows that God is gracious to him and honors him with His gracious sight, so that what he does is pleasing in His sight. 18, 1936.
restless. It is impossible that a teacher should not be restless in any kind of profession if he is not grounded in Christ Good. 8, 1652.
Rumple spirits. The rumpled spirits are devils with whom one should not dispute, but cheerfully despise them as if they were nothing. 11, 1208.
Russians. The Russians desired to come into the Roman collection; so the shepherds of Rome fed them in such a way that they
wanted to commit to perpetual interest 2c. 18, 1051. The Russians did not like to eat the Roman pasture, and remained as they are 2c. 18, 1052.
Ruth. Ruth and Rahab did not come to the forgiveness of sins in their error or idolatry, but because she was converted, she accepted the word from the Israelites. 2, 1830.
Rut, the. What one should force with rods and blows alone, there is no good way out, they remain no longer pious, because the rod lies on the neck. 10, 45. The rod is an indication that God is not hostile to us, but that we are his children, and that he is our Father and loves us dearly. 13, 1203.
S.
Saalfeld. Luther advises the council of Saalfeld to address their concerns to the visitators of Thuringia. 21b, 2310 f. Luther advises the visitators of Thuringia to dismiss Diaconus Jakob in order to put an end to the disputes between the preachers in Saalfeld. 21b, 2318 f. Luther expresses his joy to Menius that harmony has been established between Aquila and the Diaconus Jakob in Saalfeld. 21b, 2334.
Sabbath. Sabbath in Hebrew means celebration or rest, because God rested on the seventh day and ceased from all his works. 3, 1086. Sabbath means rest or celebration, that one rests and stands still from all works and words, and only clings to God's works. 3, 55. Sabbath means rest; these are our holidays, through which Christ makes us celebrate from our works. 4, 324 f. The Sabbath is given to the Jews alone. 3, 7. 1083. The prophets foretold that the Sabbath would be abolished. 3, 7. 1083. The Sabbath of the Jews was abolished by St. Paul and the entire New Testament. 3, 1083. The Jews called the day of rest Sabbath, but we call it holiday. 3, 1086. The Sabbath is commanded as an example for the Jews; it means the spiritual time, which Christ, the sun of righteousness, illuminates. 3, 1202. After our Lord came and started a new eternal kingdom throughout the whole world, we Christians are no longer bound to the outward, special observance of the Sabbath. 12, 1964: The Sabbath of the Jews is now changed into Sunday; the other days are working days. 3, 1086. The Sabbath was before the Law of Moses came, and has been from the beginning of the world. 3, 950. Although the Sabbath has been abolished,
1554Sabbath - Sabinus. 1555
and the consciences are free from it, it is nevertheless necessary to have a special day to act on the word of God. 3, 1084. Whoever wants to make the Sabbath a necessary commandment must keep Saturday and not Sunday. 3, 1084. Because there is need to help one's neighbor, love should take precedence and the Sabbath should not count for anything. 12, 363. The Sabbath is free, mark may keep it for the love and service of another, again break it for the love of another. 12, 86. That the Sabbath is free is shown by Christ from time to time in the Gospel. 3, 1086. Sabbath, that is, holy day, is all days in the New Testament. 3, 7. Christians must keep the Sabbath every day, that is, always keep the word. 4, 1357. With us Christians it should be Sabbath every day, because we should hear God's word every day and live our lives according to it. 13, 897. It should be a Sabbath for us Christians every day, because we should hear God's word every day and live our lives according to it; nevertheless, Sunday is ordered for the common people. 13, 2391. Nowhere in the entire New Testament are Christians commanded to celebrate the Sabbath. 3, 1085. Col. 2, 16. f. St. Paul raises the Sabbath by name, and calls it the past shadow, because the body, which is Christ Himself, has come. 20, 148. The right Sabbath Christ kept and celebrated in the grave. 3, 58. The right Sabbath, that our old Adam ceases from all his works, is kept only after we have died. 3, 1087. About the celebration or rest, God has commanded that men should sanctify the Sabbath or day of rest with God's word, that they may know God 2c. 13, 2397. If I serve my neighbor and help him, even though I work, I have kept the Sabbath right and well, for I have done a divine work on it. 13, 894. God instituted the Sabbath so that you should hear and learn to be kind to your neighbor in word and helpful in deed where he needs it. 13, 895. The Jews kept the Sabbath so hard that they did no work on it, not even cooking, just as even today they do not touch money on the Sabbath, not even for alms. 13, 2395 f. The foolish Jews would have let a poor man die of hunger before they helped him on the Sabbath, yet they helped their ox and donkey. 13, 2398. To keep the Sabbath holy does not mean to walk idly and do no work, but to listen to God's word and help one's neighbor as much as one can. 13, 894. To keep the Sabbath holy means to hear God's word and to do holy works, to love one's neighbor and to do for him what he needs, obediently.
To be merciful, helpful, räthlich, comforting 2c. 13, 896. To keep the Sabbath holy means to hear God's word and to help one's neighbor as much as one can. 13, 2388. God does not want us to howl in church all day on the Sabbath, as our papists do; he wants us to hear his word and live and do according to it. 13, 896. We Christians should use the Sabbath to come together at the time and place when we are one, to act and hear God's word, and to present our needs to God. 2c. 12, 1967. Because the commandment of the Sabbath is left to the church, it is indicated that spiritual and eternal life is to be given to us again through Christ. 1, 97. Man was created primarily for God's knowledge and God's service, for the Sabbath was ordained for man's sake. 1, 97 f. The Sabbath was also ordained so that we might keep in our hearts a certain hope of the life to come and of eternal life. 1, 98. On the Sabbath, or God's rest, God speaks to us through His word, and we in turn speak to Him through prayer and faith. 1, 98. This is the Sabbath's own work, that in it God's word is preached and heard. 1, 99. Those who teach lies desecrate the Sabbath, for without the word of God nothing is holy. 4, 1358. The Jews desecrate the Sabbath in the worst way, because they remain in their works. 4, 325. In Austria and Moravia there are said to be still today people who insist on Judaism, Sabbath and circumcision. 1, 1009.
Sabbather. In Moravia, the Jews have circumcised many Christians, and call them by a new name, the Sabbathers. 22, 1576. 1587. The Sabbath-keepers have recently risen in Austria, and have taken upon themselves to force the people to be circumcised, without which they could not be saved. 2, 1351. In Moravia there is a foolish mob of people who call themselves Sabbath keepers, and they want people to keep the Sabbath in the Jewish way. 1, 873. Luther's letter against the Sabbath keepers to a good friend. 20, 1828 ff.
Sabbath journey. A Sabbath journey has been a small way, barely a quarter of a mile. 13, 991.
Sabellius. Sabellius, the heretic, said: Father, Son and Holy Spirit would be One Person. 11, 162. Sabellius said: Christ would be God; but there would be only One Person in the Godhead. This was followed by the Patripassians, who were not very unlike him. 22, 290.
Sabinus. Luther recommends Georg Sabinus to the Churprince Joachim of Brandenburg. 21b, 3483.
1556Sakharja - Saxony, Elector Friedrich zu. 1557
Zechariah. The prophet Zechariah was around the forty-fifth year after the Jews were delivered from Babylon, and began two months after Haggai. 14, 1776. In prophesying and praising the kingdom of Christ, the prophet Zechariah is a pioneer and in my opinion the most distinguished. 14, 1773. Zechariah was after the Babylonian captivity and together with Haggai helped to rebuild Jerusalem and the temple and to gather the scattered people. 14, 66. Zechariah comes at the beginning of the work of building the temple and exhorts them to do the work diligently. 14, 1979 Zechariah is one of the most comforting prophets, for he brings forth many sweet and comforting visions, and gives many sweet and kind words to comfort the afflicted people 2c. 14, 66. Zechariah prophesies that the King Christ will ride into Jerusalem on an ass, to be sold by the Jews for thirty pieces of silver 2c. 14, 67. In the visions of the prophet Zechariah there is great difficulty, for which reason he has been considered the most obscure. 14, 2054. Christ and the apostles cite many testimonies from the prophet Zechariah. 14, 1988. The prophet Zechariah is promoted for publication in print; at the same time Luther attacks the Sacramentarians. 21a, 916. Luther has almost completed Zechariah. 21a, 1035. Zechariah has been published. 21a, 1080.
Sachse. Luther recommends M. Johann Sachse to the Elector for a professorship. 21b, 2622. The Elector responds to Luther's intercession for M. Johann Sachse that, as soon as a lection in artibus is available, he should be ordered to take it, 21b, 2623. Luther reports to the Elector that a lection is now available with which M. Johann Sachse from Holstein can be provided. 21b, 2629. The Elector informs Luther that he has given the university the order to give the completed lection to M. Joh. Sachse. 21b, 2630 Luther reports to the Elector that there is no progress with the employment of M. Sachse, and that Melanchthon does not want to give up the Greek lection because of the 100 florins given to him by the Prince. 21b, 2632 f. The Elector confirms the Greek lection to the 14th Veit Winsheim, and his earlier lection on rhetoric is assigned to the 14th Sachse. 21b, 2633.
Saxony. The whole of Saxony takes its name from the castle of Sachsenburg. 1, 1492. Luther says: "It is especially our country Saxony that bears such people, who are quite naughty, without all discipline and politeness. 1, 1629. Saxony is a
rude country. 1, 1709. Saxony is quite unfriendly and rude, since neither good words nor food are given. 22, 1624. All nations, compared to the Saxons, are simple-minded. Therefore, when Saxons and Flemish come to Italy, they become worse than the Italians 2c. 22, 1626. As Luther was a young student, he heard that in the principality of Saxony there were eighteen hundred parishes, to which four thousand persons belonged. 10, 436. From what is acquired in our churches with the most shameful idolatry of the popes, the parishes and schools are preserved in the Electorate of Saxony 2c. 2, 926.
Saxony, the Electors of. The Electors of Saxony have established good schools and provided the churches, which had previously been miserably neglected, with pious, capable ministers. 1, 1357. Such pious, godly princes have been the Electors of Saxony in our time, who have believed that it was their duty to care for the churches. 1, 1357.
Saxony, Duke Albrecht of. Duke Albrecht of Saxony was buried with such pomp that six hundred priests held masses four days in a row and were fed sumptuously. 22, 1307.
Saxony, Duchess Catharina of. Luther repeatedly asks Duchess Catharina of Saxony to take up the cause of the Reformation in the Duchy of Saxony. 21b, 2483.
Saxony, Bishop Ernst von. Shortly before these times, Bishop Ernst of Saxony broke down a devil's field church, but fell ill over it, and was glad that he rebuilt it. 7, 652.
Saxony, Elector Frederick of Saxony. The Elector Frederick of Saxony was gifted with incredible intellect, recognized the tricks of the Roman court, and knew how to treat these people properly. 14, 443. Elector Frederick of Saxony did not honor the golden rose that was sent to him by Leo X in 1519, but rather considered it something ridiculous. 14, 443. Only very spiteful people could suspect Elector Frederick of Saxony of wanting to protect heresy and heretics, because he was a very wise and perceptive prince. 14, 443. The Elector Frederick of Saxony gave way to God, read diligently what was written by Luther, and did not want to dampen what he believed to be the truth. 14, 465. The Elector Frederick of Saxony requests through Spalatin the imperial minister Hans Renner to persuade the emperor to write to the pope at
1558Saxony , Elector Friedrich zu. 1553
write that he will let the citation rest on its own 2c. 15, 550: Elector Frederick of Saxony pleads with the emperor that Luther's case be settled. 15, 665. When Luther returned from Augsburg, the Elector Frederick of Saxony gave him to understand that he would like to go elsewhere. 15, 682. The Elector Frederick of Saxony wrote to Teutleben in Rome that he had not aided and abetted Luther. Luther had also been willing to leave his lands, but Miltitz had prevented this. 15, 1401 ff. Leo X asks Frederick, Elector of Saxony, to make Luther recant or, if he does not want to recant, to have him imprisoned. He sends along a bull condemning Luther's teaching. 15, 1405. Through Spalatin, Luther gives counsel to Elector Frederick of Saxony on how he should respond to the letters from Rome. 15, 1409 f. Elector Frederick of Saxony asks the pope to stop the swift taking of the bull and to condemn D. Martinus before equal, learned, pious and unsuspicious judges. 15, 1614. The Elector of Saxony instructs D. Hier. Schürf to negotiate with Luther that he issue a letter to the Elector indicating that he had gone back to Wittenberg without the Elector's knowledge. 15, 1994: The Elector of Saxony asks Luther to change some of the things in the letter that is addressed to him, according to the form that Spalatin enclosed. 15, 2002: Pope Hadrian VI exhorts the Elector Frederick of Saxony by a breve to protect the dignity of the apostolic see and Christianity and to desist from Luther and his followers 2c. 15, 2109. Pope Hadrian VI sends a breve to Elector Frederick of Saxony, exhorting him to repent and return from the snares of the devil 2c. 15, 2110. Pope Hadrian VI asserts against Elector Frederick of Saxony that Pope Gregory V had made the Dukes of Saxony Electors of the Roman Empire. 15, 2111. Shameful accusations and insults of Pope Hadrian VI against Elector Frederick of Saxony. 15, 2120 f. Pope Hadrian VI orders the Elector Frederick of Saxony to shut up Luther. 15, 2122. By order of Elector Frederick of Saxony, Luther publishes "Grund und Ursach aller Artikel" in both languages. 15, 2426. Pope Hadrian VI threatens Elector Frederick of Saxony with the punishment of the governor of Christ on earth and of the emperor, and after that with eternal fire. 15, 2123. Pope Hadrian he
The pope is afraid to say to Elector Frederick of Saxony: repent, you and your unfortunate Saxons, you want to receive both swords, the papal and the imperial. 15, 2123 f. Elector Frederick of Saxony replies to Pope Hadrian VI that he undoubtedly did not do his breve out of his own motivation, but out of his own disfavor. 15, 2124. Elector Frederick of Saxony has endeavored on Luther's behalf that his cause be transferred to Germany, and that he need not travel to Rome. 15, 2411. The Elector Frederick of Saxony is very concerned for Luther, and would like him to have a place elsewhere; he has had Spalatin negotiate about this with Luther at Lichtenberg. 15, 2429. At first, the Elector Frederick of Saxony would have preferred that Luther not be in the place; afterwards, he definitely wanted Luther to stay. 15, 2431. Luther wants to obtain it by his prayer that Elector Frederick of Saxony sleeps in peace, before the outbreak of the rebellion. 15, 2612. Duke Frederick of Saxony kept sharp account with his officials, treasurers, administrators and servants. Hence, he left his country a 'great treasure and stock. 22, 1272 f. Duke Frederick of Saxony was very wise; he alone had the administration of his kingdom, did not order it all to the Scharrhansen 2c. 22, 1882. Elector Frederick of Saxony, even when traveling, listened to the bill of the issue himself every evening. 13, 2262. Duke Frederick of Saxony said: In big houses are big worries, in small ones small re. 22, 1892. Elector Frederick of Saxony was born on St. Antonii day January 17 1463. On his birthday he used to sacrifice annually as many gold florins as he was years old. Spalatin received this sacrifice for a long time. 22, 1271. Elector Frederick of Saxony was a wise, understanding, skilful and fine gentleman, who was hostile to all pretense, hypocrisy, and scheming. 22, 1272. Elector Frederick of Saxony sent D. Staupitz to the Duchess of Jülich to see her; he recanted her person to him. Thus, Frederick left his free person in line. 22, 1272. At the Diet of Worms in 1521, Duke Frederick of Saxony said: "I do not find in my faith a Roman church, but a common Christian church. 22, 1274: Prince Frederick of Saxony's answer to King Louis of Hungary, who accused him of supporting Luther in his error, rebellion and dishonor against God. 21b, 3317. Duke Frederick of Saxony
drich, Elector of Saxony, who could digest much and control it himself; although he was angry by nature; that is the highest and most praiseworthy of all.
1560 Saxony, Elector Frederick of - Saxony, Duke George of. 1561
lichste Sieg. 22, 1225. Luther does not doubt that Duke Frederick of Saxony will remain unharmed as long as he does not publicly confess Luther's cause and approve of it. 19, 1190. Duke Frederick, Elector of Saxony, had himself communicated before his end according to Christ's order and command. 19, 1392. Prince Frederick of Saxony said: "If they have the power to take the chalice from us, they may also take the bread from us and leave nothing of the sacrament. 19, 1392. How Duke Frederick of Saxony vowed to Bishop Albrecht of Mainz, which he later regretted after meeting him. 17, 1357. Duke Frederick of Saxony, since he was in a bad way with Erfurt, some warriors wanted to run him into Erfurt, if he wanted to dare five men; but he said: it would be too much in one. 17, 1444. The Elector Frederick of Saxony had to suffer many a bad trick from his neighbors 2c. and had great cause to be warned, but he gave good words 2c. 10, 514. It is fine where an emperor, prince, lord can meet the law by heart, like Duke Frederick of Saxony and Lord Fabian Feilitz. 10, 441. Duke Frederick of Saxony said that pious princes and overlords led a miserable life, but those who were engaged in agriculture had the most blissful life and good days. 2, 1407. Duke Frederick, Elector of Saxony, said to D. Staupitz: in his opinion, the peasants seemed to be best off. 2, 553. . Duke Frederick of Saxony made not only barns and granaries, but also pits in the open field to fill them with grain, and the cellars with wine. 2, 1360. Duke Frederick of Saxony had the grain collected and stored, so that the people in the Theurung would have their need to preserve their lives. 2, 1360 Duke Frederick of Saxony prevented with his prudence that during his life and the time of his reign no oppressive theurge became in the country. 2, 1360. The Elector Frederick of Saxony takes Luthern and Carlstadt under his protection without being asked to do so, and will not suffer them to drag Luthern to Rome. 15, 2380. Elector Frederick of Saxony is exceptionally inclined to the well-founded studies of theology. 15, 2380. The opponents gossip as if everything Luther does comes from Elector Frederick of Saxony, and as if Luther was instigated by him against the Archbishop of Magdeburg. 15, 2385. After Elector Frederick of Saxony learned from our teachings that the authorities were instituted by God, he took special pleasure in it. 4, 1939. Elector Frederick the Wise
of Saxony to settle the trade with the peasants amicably. 16, 110. Elector Frederick of Saxony was a man who achieved more through a good stir and a word at the right time than many others with force and the greatest powers. 4, 1938 f. A delicious letter from Elector Frederick of Saxony, written the day before his death to his brother, Duke John. 16, 112. Spalatin's consolation to Elector Frederick of Saxony at his end. 16, 174: Opinion on how Elector Frederick of Saxony should be buried. 16, 177 Gabriel Zwilling's concerns about the burial of Elector Frederick of Saxony. 16, 178 Spalatin's report on how Elector Frederick of Saxony is buried in Wittenberg. 16, 180.
Saxony, Duke George of. Duke George of Saxony used to command that the papist religion be observed in his country, and the parish priests were also obedient to him in this. 2, 652. Some say of Duke George of Saxony: "Well, he was able to be converted at his last end, when he was to depart from this life. 2, 116. Duke George of Saxony and his followers pretended that they wanted to wait for the verdict of the Council and the church, and meanwhile they persecuted and suppressed the recognized truth of the Gospel. 14, 393. Duke George of Saxony saw before that his two sons would die during his life. 2, 1311. Duke George of Saxony has peace and good rest, but always seeks opportunity to rebuke and destroy our religion. 4, 2138. Duke George of Saxony, the Dukes of Bavaria, Faber and Eck are safe and fearless, and have hearts like anvils. 4, 1441. Duke George of Saxony and others wanted to capture the emperor at Innsbruck in such a way that we would not have been able to speak at Augsburg afterwards. 4, 1444 f. Duke George of Saxony is turning away from God; from this it follows that nothing is happening to him again. 4, 1529. The presumption does not let Duke George of Saxony rest, that he also refrains from governing the church, which he is not commanded to do. 4, 2069. Luther, Carlstadt and Eck were invited to the disputation in Leipzig at the same time by Duke George of Saxony. 15, 1168. Luther once said to D. Eck: Not all of Hus' articles are heretical; Duke George of Saxony then spoke with a loud voice: That walt die Sucht and shook his head 2c. 15, 1207. Luther said about Duke George of Saxony: if Duke George acts according to his mind, he does nothing that does not befit a prince, but he follows what others tell him. 15,
1562Saxony , Duke George of. . 1563
1215: Duke George of Saxony is completely furious against Luther with his Sophists and the Bishop of Merseburg. 15, 2437. Duke George of Saxony is a good prince, but one who is driven and dominated by the Sophists. 15, 2491. Duke George of Saxony and the Bishop Adolf of Merseburg forbade the reading of Luther's books and the New Testament. 15, 2580. The fact that Luther is not killed torments Duke George of Saxony so much that it is to be feared that he would be consumed by this affliction of his heart alone. 15, 2642. Duke George of Saxony has questioned Luther with proud words about his letter to Hartmuth of Cronberg, and Luther has given him an answer that he will not like. 19, 1781. Luther has written a humble letter to Duke George of Saxony, but he has given a foolish answer in which he shows his boorish crudeness. 19, 1787. Eight thousand copies of Duke George of Saxony's pamphlet against Luther have been printed. Luther has secretly received a copy; his answer will go out at the same time. 19, 1790: Luther's letter to Prince John, concerning Duke George of Saxony's intention to publish a booklet against him. 19, 1816 ff. Notel of the oath that Duke George of Saxony has imposed on his subjects who have fallen away from the Gospel. 19, 1824 f. Luther's judgment of Duke George of Saxony. 19, 1826 f. In the histories you will not find any tyrant, not even Pharaohs, who raged against consciences like Duke George of Saxony. 19, 1826 f. Luther's responsibility because of the sedition imposed on him by Duke George of Saxony. 19, 1826 ff. Luther's little answer to Duke George of Saxony's next book. 19, 1842 ff. Duke George of Saxony said that he knew well that many abuses had occurred in the church, but that a few monks from a hole should carry out such a reformation was not to be suffered. 17, 1348 f. Duke George of Saxony deceived himself and many with himself, that he would also command what he wanted in matters of religion, and the subjects would be obliged to keep it. 17, 1372. The pope has never presumed to rule over the consciences of the people, nor to inquire into them, as Duke George of Saxony does. 19, 1827. Duke George of Saxony helped to make such a farewell in Dessau: one could not calm the rebellion, unless Luther and the Lutherans were exterminated first. 19, 1875. Duke George of Saxony sins against the recognized truth and expels the people from his states without cause. 22, 426. Since Duke George of Saxony is under
The day he died unexpectedly at Frankfurt, all the war armor of the papists against the Protestants remained, by God's providence. 22, 539. Duke George of Saxony and his allies had a war against the Lutherans, on Pentecost, in mind; now God comes and takes it away April 17, 1539 by death. 22, 1244. Duke George of Saxony held his brother Duke Henry like a Cinderella, and sent him to the Holy Land, thinking that he should remain outside in the same pilgrimage. 22, 1246. Duke George of Saxony's eldest son, Duke Hans, died in Anno 1537; his other son, Duke Frederick, died on February 24, 1539, and Duke George in the same year on April 17. 22, 1246. In the last year of his life, Duke George of Saxony had recited the yearly money, which had been pledged and guaranteed to his brother Henry 2c. 22, 1247. Duke George of Saxony fathered nine children with his wife, the Queen of Poland, but they all died before him, except for one daughter, and he followed. 22, 1247. Duke George of Saxony, considers it his greatest wisdom, if he is to stand against others and may resist them. 22, 1245. The papists would rather choose the reformation of Luther than the strict one of Duke George of Saxony. 22, 1701. Duke George of Saxony whimsically pulls Luther's person through in an unprincely manner, calls him a changeling, a bathmaid's son. He calls the university a boys' school. 22, 1714. Duke George of Saxony is zealous for the essential church, because he wants to be the church himself. He hates the pope, therefore he wants to reform him, as a reformer of the church. 22, 1403. Duke George of Saxony wants the bishop of Mainz to have only one bishopric and to trot along with 14 horses, the bishop of Merseburg with three, and that the pope refrain from simony. 22, 1403. Duke George of Saxony does not hate the pope because of his godless doctrine, which he worships, but he himself wants to be above the pope and reform the pope. 22, 1676. Duke George of Saxony burns with desire to harm, which he has grasped, and cannot carry it out. He must die if he cannot do harm. 22, 1890. Duke George of Saxony is a completely boorish man, who is unstinting in his pursuit of honor and property. 22, 1918. 1532 Duke George of Saxony expelled fourteen citizens from Leipzig and eleven from Oschatz for the sake of the Gospel. 22, 1918. Duke George of Saxony again expelled nine citizens from Leipzig for the sake of the Sacrament. 22, 1970. Duke George of Saxony sends to Luther
1564 Saxony, Duke Henry of - Saxony, Duke John Ernst of. 1565
a writing of King Henry VIII of England with his accompanying letter. 21a, 902. Duke Frederick the Wise said: My cousin Duke George of Saxony is a rough man, who lets him suffice with Kemer's answer, therefore the first anger towards such heads is the best. 21b, 1942. Luther responds to the order of the Elector that he may justify himself against the complaint of Duke George of Saxony 2c.: My right I will suffer, where I do not answer. 21b, 1943. petition of the Leipzig Protestants to Duke George of Saxony. 21b, 3484 f.
Saxony, Duke Henry of. Duke Henry of Saxony was a pious and steadfast prince who answered his brother, Duke George, that he would rather go begging than deny the gospel. 22, 538. Duke Henry of Saxony complained that he had never had a worse enemy in his life than his own brother Duke George, for he would have wanted him dead. 22, 1247. When Duke Henry of Saxony was asked in his dying hour whether he wanted to die on Christ, he answered: "I think I will not get a better procurator than that. 22, 538. Duke Henry of Saxony and his family detested the bull. Luther wrote to him. 15, 2499. After Duke George's death, Duke Henry of Saxony ordered that honest salaries be paid to the schools and churches. 2> 450. In the Duchy of Saxony, under Duke Henry, such people rule, to whom Luther would not send a dog, yes, not even a fly. 21b, 2454. Luther asks Duke Heinrich of Saxony to let the visitation go on and be carried out. 21b, 2358 ff. Luther asks Catharina, the wife of Duke Heinrich of Saxony, to carry out the church visitation by suggesting and asking 2c. 21b, 2360 f. Duke Heinrich of Saxony is very good, but an old man unfit for such a great reign 2c. 21b, 2454. The Elector asks Luther to come to Torgau and preach before Duke Henry of Saxony. 21v, 3464.
Saxony, Elector John of. In the year 1530, at the Imperial Diet in Augsburg, Prince John of Saxony freely proclaimed and taught the gospel in public, and with him and after him many others. 1, 1336. At the Diet of Augsburg there were many princes who cursed and condemned our doctrine; but there was also Prince John of Saxony, who confessed Christ with great courage. 1, 1337. The pious Elector John of Saxony must risk life and property because he separates himself so completely from the others for the sake of doctrine. 4, 1465. The Elector
John of Saxony, who at Augsburg freely confessed Christ before emperor and empire, is worthy of being constantly remembered in the church. 4, 2089. Today, the Elector (John) of Saxony uses his government for the benefit of the Church by maintaining the teachers of the Word. 6, 588. Our Elector, Duke John of Saxony, although he is already a prince in the empire, is not a rich man. But Duke George, Margrave Joachim and the Bishop of Mainz are empires. 13, 1836. The Emperor informs Elector John of Saxony that he has reservations about granting him the fiefs because he has subscribed to the Augsburg Confession. 16, 933. Elector John of Saxony reminds the Emperor that he had already confirmed the succession of the Electorate to Elector Frederick at the Diet of Worms, in accordance with the Golden Bull. 16, 934 f. Elector John of Saxony replies to the Emperor that there will be no discussion or concilio, that he has given way to the doctrine of God's truth through the signed articles. 16, 938. Prince John of Saxony confesses to the Emperor that he believes the Augsburg Confession to be right, Christian, and God's pure and true word 2c. 16, 939. Prince John of Saxony testifies to the Emperor that no man may truthfully say that he has sought an alliance with the Swiss or that he has entered into an alliance. 16, 942. The Elector John of Saxony has been at the Imperial Diet in Augsburg for twenty weeks. 16, 1526. If Elector John of Saxony had not shown unchanging constancy at the Diet in Augsburg, all his councilors would have let him go. 22, 1275. Elector John of Saxony was a man without bitterness and constant in many temptations. He died in 1532 on August 16. 22, 1276 f. D. Gregorius Brück said to Luther: he had not seen a man who could forgive so heartily as Elector John of Saxony. 22, 1279. The Elector John of Saxony said in the Peasants' Revolt: If I am not a prince, then let me be a nobleman. 22, 1716. When Elector John of Saxony gave Luther 200 florins a year, he said that he gave this freely, not prompted or out of consideration for any work. 22, 1902. Luther calls for intercession for the sick Elector John of Saxony and comforts him in Torgau. 21a, 1730 f. Luther reports to his wife about the extremely great sufferings that the sick Elector John of Saxony must endure. 21a, 1731 f.
Saxony, Duke Johann Ernst of. Luther asks Duke Johann Ernst of Saxony for
1566Saxony , Johann Friedrich, Churfürst zu - Sacrament. 1567
Stipendia for two former monks, Johannes Helnecker and Otto Bleydner. 21b, 2972.
Saxony, Johann Friedrich, Churfürst zu. God has given us by great grace an inn under the Prince of Saxony, Duke Hans Friedrich, Elector 2c, but the nobility, officials 2c would like to deprive us of this inn, 1, 1632. Luther thanks Duke Johann Friedrich of Saxony for a letter, in which he gave him courage against the bull. 21a, 303. Duke Hans Friedrich, Elector of Saxony, gives three thousand Grüben annually to maintain the high school in Wittenberg. 2, 453. Now some princes are mild and benevolent, like Duke Johann Friedrich, Elector of Saxony, who gladly give what they can. 2, 633. Letter to Duke John Frederick of Saxony on the translation of the Prophet Daniel. 6, 892. Our sovereign, Duke Johann Friedrich, Elector of Saxony, works so hard in many great affairs that an immeasurable burden of the many labors lies upon him. 2, 1790 f. Our sovereign, the Elector of Saxony, does not feed us preachers from his own, but from the plunder of Egypt, and would not be able to feed or keep us from his own either. 2, 1817. In the year 1547, before the Elector of Saxony was captured by the Emperor, the sun had a fiery color for three whole days. 6, 1594. During his imprisonment, Prince John Frederick of Saxony confessed his faith fearlessly, but with the utmost patience and humility. 8, 845 f. Elector John Frederick of Saxony and Duke Moritz of Saxony are so closely related that they both lay under two sisters' hearts. 17, 1443 A prayer in which the Elector of Saxony publicly confesses his innocence of the present war before the whole world. 17, 1461 A treaty between the Elector John Frederick of Saxony and the Landgrave of Hesse on how to conduct the campaign between them. 17, 1468: Letter of Elector John Frederick of Saxony to Chancellor Brück from prison. 17, 1488. A letter from the two eldest sons of the imprisoned Elector of Saxony to a Superintendent and a Schösser, in the lands they govern. 17, 1491. Elector John Frederick of Saxony is angry by nature, but he can break his anger and sense that it is miraculous; a God-fearing, understanding prince. 22, 1279. Praise of Elector John Frederick of Saxony. 22, 1280 f. Luther thanks the Elector John Frederick of Saxony for the medical assistance sent to him. 21b, 2587.
Saxony, Johann Friedrich and Johann Wilhelm, Princes of. Luther testifies to the Princes Johann Friedrich and Johann Wilhelm of Saxony his joy at their progress in the sciences and reminds them of their high profession. 21b, 2644.
Saxony, Moritz, Duke of. Luther was pleased to learn from Lauterbach that they liked Duke Moritz of Saxony. 21b, 2670. Duke Moritz of Saxony would not even have been born nor become anything if Duke Frederick and John had not preserved his father Wider Duke George. 21b, 2741. 2746. 2748.
Saxony, Sibylle, Electress of. Luther thanks the Electress Sibylle of Saxony for inquiring about his condition and consoles her about the absence of the Elector at the Diet of Speier. 21b, 2964 f. Luther reports to the Electress Sibylle of Saxony that he has answered the letter to her and that he has conveyed it through the Captain Asmus Spiegel. 21b, 2971 f.
Sachsenspiegel. The Saxons have the Sachsenspiegel, according to which they judge and keep themselves. 6, 877. Let Moses be the Saxon seal of the Jews, and let us Gentiles not swear by it. 20, 153
Sack, Nickel. Luther asks the Elector Johann Friedrich for Nickel Sack. 21b, 1880 f.
Sack. When the Elbe makes a bend, we call the same thing a sack in our language. 2, 1507.
Sackman. The Austrians call the roaming bunch the Sackmann. 2, 2031.
Sacrament. Sacrament is an act of a man with divine promises, or a visible sign with divine promises. 22, 580. The word "sacrament" does not stand in the holy scriptures in the sense in which we use it; it does not mean a sign of a holy thing, but a holy, secret and hidden thing. 19, 93. Sacrament or mystery in Scripture actually means a secret or hidden thing. The papists reverse it and say it is called the outward sign. 19, 274. A sacrament should certainly have two parts, God's word and an appointed outward sign; only the two, baptism and the Lord's Supper, have that. 19, 1335. In every sacrament there are three parts: The first is the sacrament or sign, the second the meaning of that sacrament, the third the faith of the two. 19, 426 f. To the sacrament belongs not only that one takes a creature and speaks God's word over it, but the whole trinity, namely a divine command and order. 10, 2066. To a sacra-
1568Sacrament - Sacrament of the altar. 1569
First, an outwardly tangible sign or creature is necessary, second, God's word, through which the sign becomes powerful, third, God's command 2c. 10, 2059. 10, 2059. In the sacraments, God clearly expresses what kind of sign and creature he wants, and himself determines the form and manner in which the words are to be spoken. 10, 2068. In the sacrament, God's command and order shall set both word and creature, which you shall keep whole and unchanged. 10, 2069. The word must make the element a sacrament; if not, it remains an element. 10, 136. In order for a sacrament to become, God Himself must name the creature or element, and also see or prescribe the words that are to be used for it. 7, 704. The promise of the Holy Spirit and the forgiveness of sins is also attached to the sacraments. 6, 1587. The new sacraments cannot be said to be distinct from the old sacraments, for they have the same promises 2c. 19, 63 f. Also the sacraments would be nothing if they did not have the word. 6, 849. The sacraments are not fulfilled when they are performed, but when they are believed. 19, 64. The sacraments were not understood at all by the theologians who wrote the sentences, because they did not take faith or the promise into account in them. 19, 64 f. To the institution of a sacrament belongs first of all the word of promise, by which faith is to be exercised. 19, 91. In every sacrament there is a word of divine promise, which is to be believed by the one who receives the sign. 19, 92. The church cannot promise grace, because this belongs to God alone, and therefore cannot institute a sacrament. 19, 109. It does not belong to the apostles to institute a sacrament by their own authority, that is, to give God's promises with a sign attached. 19, 120. Anointing the hands of men, having plates shaved and the like does not make a sacrament. 19, 110. Dionysius Areopagita is considered the originator of the seven number of sacraments, although he omitted marriage and specified only six sacraments. 19, 110. There are only two sacraments in the Church of God, baptism and bread, because in these two we also have the sign instituted by God and the promise of the forgiveness of sins. 19, 126. The papists have invented even more sacraments than Confirmation and Holy Orders, plus the Sacrament of Holy Matrimony and Holy Orders. 18, 1493. From Adam to Abraham, the Church has had for sacraments the sacrifices on which fire fell from heaven and consumed them. 22, 540.
Sacraments of the Old Testament did not make righteous by their power and own effect, but were mere signs, indications and meanings. 22, 577. God has often changed His sacraments and signs in the world. 22, 540. The sacraments of the New Testament are not mere signs, as those in the Old Testament were, but also work forgiveness of sin, righteousness and blessedness 2c. 22, 577. The sacraments of baptism and the Lord's Supper were therefore instituted by Christ, so that each one in particular should appropriate such a gift and consider it his own. 13, 664. That the sacraments do not benefit everyone is not the fault of the sacraments, but of the person who does not use them properly. 10, 2073. Vile spirits have appealed to the judgment seat of Christ against us because we wanted the dignity of the sacraments to be preserved. 6, 564. Those who first caused the unrest concerning the sacraments arrogated to themselves dominion over the Scriptures, thinking that it was their right to interpret them according to their will. 4, 2069 f. The sacraments do not depend on holiness, nor on power, nor on wealth, nor on the pope 2c., but on your own faith. 15, 1512. If the devil himself exercised and administered the office and sacraments as a priest, if it were according to the command and order of Christ, the sacraments would be right 2c. 19, 1272. If the devil or his member kept the order of Christ and acted according to it, it would still be the right baptism and sacrament. 19, 1274. The pope still received the baptismal font and the altar through imprudence, and God administered and gave the sacraments through the pope's priests. 22, 550. The priests take cause to recover their grievance against the laity, and sell the sacraments 2c. which they owe to give for free, to the laity for money. 15, 2165. If someone owes the priest or the church, and is unable to pay because of poverty, and therefore asks for a postponement, the sacraments will be given to him. 15, 2177.
Sacrament of the altar. Sacrament is when I receive from the priest the body and blood of our Lord Jesus Christ under bread and wine. 19, 1293. The mass or the sacrament of the altar is Christ's testament, which Christ left behind when he died, so that it could be distributed to his faithful. 19, 32. We call the Lord's Supper a sacrament with a free conscience; Carlstadt forbids such freedom without God's command, acquired and given to us by God. 20, 206. The sacrament of the altar is called a Eucharist, that is,
1570Sacrament of the altar. 1571
a thanksgiving, because we do it in memory of Christ. 4, 517. Because Christian freedom still suffers over the name Sacrament, you are henceforth guilty of calling the Lord's Supper in the Sacrament, in defiance of these prophets of the devil. 20, 208. In the sacrament or gospel, I find the word that distributes, gives, offers and gives me the forgiveness acquired on the cross. 20, 275. If it were not for Lucas and Paul, we could not have this sacrament, for Matthew and Marcus do not write that Christ has called us after it 2c. 10, 2069 f.; 20, 1064 f. Where the papists keep the order of Christ, they truly have in the Sacrament the right true body and courage of Christ. 19, 1291. The papists presume to have the power to consecrate and to make the sacrament, which neither the angels in heaven, nor Mary, nor the church have ever had. 22, 593 f. If you give less honor to the words of the sacrament than to the sacrament itself, it is a sure sign that you do not understand the sacrament correctly. 19, 1310. Christ's suffering is nothing else, but the same grace and mercy that is offered, given and communicated to us in the sacrament. 5, 1084. The Sacrament is a gracious, merciful endowment, in which one should seek and find grace and mercy. 5, 1084. The sacrament is a sign, that we may be known, that we may confess the name of God, that we may not be ashamed of his word. 11, 591. Christ did not appoint the sacrament to be buried, picked up, looked at, carried around or worshipped, but to be eaten and drunk, to strengthen the faith with it. 13, 713. If one wants to use the sacrament for something other than what Christ commanded, it is no longer a sacrament, but a loud idolatry. 13, 713. Christ has put the power and might of his suffering into the sacrament, so that it should be fetched and found there, according to the words: "Who is given for you" n. 20, 271. Luther answers Theobald Billican's question whether the power of the sacrament depends on the worthiness of the minister administering it. 21a, 725 f. Christ's suffering, which happened only once on the cross, would not be useful if it were not distributed and put into practice through Word and Sacrament. 20, 927. It is much greater that Christ comes into the heart through faith than that he is in bread; indeed, he needs bread or sacrament for the sake of faith. 20, 744. Although in the sermon there is just that which is in the sacrament, the advantage here is that it points to certain persons. 20, 750. The Sacrament is a consolation for the afflicted, a
A medicine for the sick, a life for the dying, a food for the hungry and a rich treasure for all the poor and needy. 20, 43 The custom of the sacrament or the memorial of Christ is a thank-offering, so that we confess that we are redeemed, justified and blessed by pure grace, through Christ's suffering. 13, 1851. When I receive the Sacrament, I offer, that is, I do God's will and service, I confess and thank God, as He has commanded. 13, 1850. The reception of the Sacrament is a thank-offering, so that whoever receives the Sacrament indicates that he is grateful to Christ for his suffering and grace. 13, 1851. Man should not doubt that it is according to the sound and content of Christ's words in the Sacrament that Christ's body was certainly given for him and his blood poured out for him. 12, 1358. Christ has overcome sin and death in his body and blood, and he gives this to us and gives us his body and blood as a certain sign, pledge and seal in the sacrament. 13, 1853. No one should be admitted to receive the reverend sacrament unless he has first been interrogated and questioned. 10, 1676. Because we offer the body and blood of Christ in the sacrament, we do not want to and cannot give such a sacrament to anyone, unless he is first interrogated 2c. 17, 2018 f. Whoever goes to the sacrament must believe and fully believe that he has a gracious, kind God who loves him most. 19, 1116. Therefore, no one should be given the sacrament unless he knows how he believes and that he is such a vessel that can hold it. 11, 612. Answer to the question of whether those who have a matter pending before the authorities can be admitted to the sacrament. 22, 561. 565. Whoever doubts the sacrament, let him remain without the sacrament, and otherwise practice the word of God, faith and love. 2c. 20, 201. The order should be kept that the parish priest be informed of those who wish to receive the sacrament, and they themselves should ask him to give it to them. 10, 2247. If a parish priest knows that a sin is publicly urban and rural, he is guilty of not admitting such people to the sacrament unless they repent. 22, 620. If I knowingly let you go to the sacrament in your unrepented sins, I take your sin upon myself and make myself partaker of it. 22, 614. Those who want to go to the Sacrament should stand alone in a special place, so that the persons can be seen publicly, so that their lives can also be examined. 10, 2249. It could be arranged in such a way that those who believe correctly and go to the
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Luther has not yet decided for himself whether or not water should be added to wine at the sacrament. 11, 615. Luther has not yet decided for himself whether or not water should be mixed with the wine during the sacrament, but he prefers that only wine be used. 10, 2241. Luther advises that what is left over at the sacrament be drunk and eaten with the communicants. 2c. 20, 1607. It is unnecessary to give the sacrament to little children, but they are not condemned for it. 22, 592 It is wrong for one to give the sacrament himself; there should always be at least two persons: one who gives it, the other who takes it. 22, 584. The sacrament is a manifest confession and should have manifest ministers, because Christ says it should be done in remembrance of him. 10, 2225. With the secret use of the sacrament in the home, the common church and assembly would be abandoned and desolate. 10, 2227. The outward worship of the Sacrament with mouth and bending of the knee is nothing; the faith that there His flesh and blood were given for me 2c. is the right worship. 19, 1339. Let those who will worship the Sacrament and not those who will not worship it, and make neither sin nor heresy out of it on either side. 19, 1339. The Sacrament is not instituted for worship, but for the increase of faith. 19, 1338 f. Everyone should be free to worship Christ under the sacrament. 19, 1338 In the sacrament and in the hearts of the faithful, Christ is not actually there to be worshipped, but there to create and serve us. 19, 1327. The test to the Sacrament is that you feel in yourself a biting conscience, which presses sin, which desires mercy 2c. 20, 89. The Sacrament demands a hungry, meager, oppressed and anguished soul, which is struggling to reach itself 2c. 20, 89. Daily afflictions should not prevent us from receiving the Sacrament, because we cannot get rid of them in this life. 13, 1937. It is not enough to go to absolution and the sacrament once or twice a year, but as often as the heart wants to become dumb and fearful because of sins. 13, 1180. From the lack of understanding of the words: "Which unworthily isset" 2c., it follows that people were afraid of the sacrament as of a poison. 13, 310. If you find yourself cold and reluctant to the sacrament, that would be cause and necessity enough to drive you to the sacrament. 10, 2199. It is already too much and great a sin that you have neither need nor desire for the sacrament, for by this it is evident that you also have no faith.
has. 10, 2200. The Sacrament is not a sign of God's wrath, but a sign of His supreme love and mercy. 10, 2203. You have two good reasons for receiving the Sacrament: the first is to give thanks and praise to Christ; the second is to obtain grace and comfort for yourself. 10, 2204. Christ wants to help sinners and also make them devout; therefore, whoever is infirm and feels it, let him go to the sacrament and be helped. 11, 654 Luther says: "I would that there were many of them who went to the sacrament in such an opinion, so that they would gain more desire for it and become stronger and stronger. 11, 656. Even if you are weak in faith, you should not withdraw from the Sacrament, for Christ is there only to strengthen the weak and comfort the frightened. 11, 659. Whether a thing is right or wrong does not prevent one from going to the sacrament. 10, 2223. St. Hilarius said: If a sin is not done in such a way that one can be expelled from the church, one should not stay from the sacrament. 10, 143. If you are burdened and feel your weakness, go cheerfully to the Sacrament and let yourself be refreshed, comforted and strengthened. 10, 145. If you are afraid to go to the Sacrament and your conscience frightens you, remember how warmly "the gracious and merciful Lord" calls and entices you. 5, 1083. We should be tempted and driven to the sacrament for two reasons: first, for our own benefit and need; second, for God's honor and service. 13, 1855. If you would not receive the Sacrament sooner, you would be freed from all sins, so it must follow that you would never go to the Sacrament. 13, 311. 1933. For the worthy reception of the Sacrament, it is only up to you to confess that you are a sinner from the bottom of your heart, then find it, and seek consolation and help. 13, 1935. Those receive the Sacrament unworthily who knowingly lie in sins, such as hatred against their neighbor, murder, fornication, adultery and other public sins, and do not want to desist from them. 13, 1933 f. If you are stubborn and do not want to let go of sins and do not care about them, you have reason not to go to the sacrament, because you are unworthy. 13, 1935. The old teachers said: Obvious sins, which the judge and executioner, not the preacher, punishes, as fornication, murder, gluttony 2c., should prevent the people from not going to the Sacrament. 13, 1936. Those who are in public sins, but desist from them, should be reconciled with the Church, seek absolution, and em-
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pfangen. 13, 1936 f. Those who receive the sacrament unworthily, who knowingly live in sin, and yet do not intend to desist from it. 13, 311 f. People who are in hatred, enmity and other sins, and therefore do not want to go to the Sacrament, should let go of such sins and seek comfort and forgiveness. 13, 312. In order to be worthy, it is only necessary that you recognize yourself as a sinner from the heart, and then find your way to the sacrament and seek comfort and help there. 13, 313. If you confess your sin before God, are heartily sorry for it, and believe that God will forgive you by grace for Christ's sake, then you are properly sent to the sacrament. 13, 314. Besides the fact that it is necessary for us to go to the sacrament, because we still sin daily, such a work serves the unity of the church. 13, 315. Man should go to the Sacrament with trust in divine mercy and in the fear of himself and his own unworthiness and unworthiness. 12, 1347. There was a pious father of old who advised not to abstain from the sacrament, so that man would not be distanced from God by it. 12, 1350. Those who live in public sins and evil intentions, such as hatred, impurity and the like, should not go to the sacrament. 12, 1354. St. Augustine says: The holy Sacrament seeks a hungry, thirsty, eager soul that has a desire for it. 12, 1354. The hunger and thirst for the sacrament is prepared by showing man his infirmity and distress, so that he recognizes his misery. 2c. 12, 1355. If the sight and recognition of your sin is done in the opinion that you would like to be rid of the same vice and wickedness 2c., there is a beginning of hunger and thirst for the sacrament. 12, 1356. When a man recognizes his sin, he is glad to come to the Sacrament, driven by his need, without all commandment and demand. 12, 1356. God invites me to his table, and tells me, unworthy, that I shall have forgiveness of sins through his body and blood, if I eat and drink it in the sacrament. 12, 1357. Those who have taught us to go to the Sacrament worthily, to the extent that we should be completely pure, have made us stupid and timid, and the Sacrament a terrible and annual trade. 12, 1358. By worrying and fearing that they are not pure and worthy enough for the Sacrament, people become most unworthy, and hunger and thirst are driven out. 12, 1358 f. If you do not want to come to the sacrament sooner, unless you are completely pure and without infirmities, you will remain in the sacrament.
much better from it. 12, 1359. The sacrament should make you pure and help you, so you will not come sooner, because you no longer need its help and have helped yourself before 12, 1359. If you recognize and feel your burden and are eager to get rid of it, you are worthy of the sacrament, and if you believe, it will give you everything you need. 12, 1360 f. So we should be pure for the sacrament, that we are sorry for our sins and would like to be rid of them 2c. 20, 753. The Sacrament wants a hungry, desiring person and gladly enters such a hungry soul, which daily contends with sins. 20, 42. Those are best sent to the Sacrament who are challenged by their sins, death and the devil, who are in constant battle with these enemies. 20, 42. Paul allows that they may eat before they receive the sacrament, if it is necessary. 19, 257. Luther says: "How Christ is brought into the Sacrament, I do not know; but this I do know, that God's word cannot lie, which says that Christ's body and blood are in the Sacrament. 20, 234. The strikers in Wittenberg had made it a compulsion and a common order that everyone attack the Sacrament with his hands freely, without shyness. 20, 35 f. This custom exists throughout Christendom, that one receives the reverend Sacrament from the hands of the priest, but does not touch it with his own hands. 20, 37. The inward, spiritual and right reception of the sacrament does not only consist in the outward reception of the body and blood of Christ, but happens in faith. 20, 39. Without faith the outward reception of the sacrament is nothing; faith must be present 2c. 20, 39. Faith stands in it, if we want to receive the sacrament worthily, that Christ is the Son of God and the only atonement for our sin. 20, 39. He who has faith belongs here and is skilled enough to receive the sacrament, the body and blood of Christ. 20, 40. The Son of God has instituted the Sacrament, since it is His body and blood, to assure and confirm our faith, and has commanded us to take and enjoy it. 20, 40. Six or seven sects stood up over the Sacrament, but all under the delusion that Christ's flesh and blood were not there. 20, 736. In the sacrament is possible what is otherwise impossible in nature, as, dimensionum penetratio, that is, one body in another body, and yet each retains its greatness. 22, 580. In the sacrament we want and we should remain simple in Christ's words, who does not say: "This means my body," but: "This is my body.
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my body. 19, 1312. Christ has said that he wants to be there, therefore he is truly in the sacrament, and in addition bodily. Christ can be everywhere or in all places with his body, if he only wants to be. 9, 1846. The word is what makes the sacrament of the altar, that it is not only bread and wine, but Christ's body and blood. 10, 136. Whoever receives the sacrament unworthily, even if he sins with it and abuses the sacrament, nevertheless receives the true body and blood of Christ. 19, 1265. Christ's body and blood is truly and essentially present in the places and bodies where he has committed himself to be, as with bread and wine in the Sacrament. 17, 2053. Latz reason and wit go, which in vain worries how flesh and blood may be in the Sacrament, and because it does not understand it, does not want to believe it. 19, 1312. It is frightening to hear that at the same altar both parts fill the same sacrament, and one part believes that it receives the same bread and wine, the other that it receives Christ's true body and blood. 17, 2016. If we want to confess the word, we must also truly receive the sacrament, which is instituted for confession, or, as Christ Himself says, for remembrance. 20, 2212. With the mouth we must confess the gospel, and then take the sacrament as a sign, so that the world may know that we are Christians. 11, 612. This is the right use of the sacrament, that you believe that this body is given for you and this blood is poured out for you, then you have it as you believe. 11, 614. Christ also instituted the Sacrament for the preservation of unity in doctrine, faith and life. 13, 305. The Sacrament was instituted by Christ to keep Christians together, so that no one knows anything without Jesus Christ crucified 2c. 13, 1929. The Sacrament is instituted by the Lord Christ, not that one should remain in sins, but that one should obtain forgiveness and become more devout. 13, 312. 1934. Make sure that you believe and think to lead a different life, otherwise it is better to stay away from confession and the sacrament. 11, 621. If you have partaken of the Sacrament or want to partake of it, then you must also bear the church's loss. 19, 432. The Sacrament should deal with us in such a way that it changes us and makes us different people, because the words and works of God do not want to be idle, but that we are freed from sins, death and the devil. 11, 601. When we have gone to the Sacrament, we should pay attention to love, so that we may be sure for ourselves whether we have received the Sacrament fruitfully. 11, 601.
The ancients called the sacrament eucharistia, that is, thanksgiving, because, according to Christ's command, one should give thanks to God and use it with gratitude. 10, 2194. Those who despise the sacrament are wretched people, because they dishonor God Himself in the distant foundation. 10, 2185. Even if we would not or could not receive the Sacrament, we should gladly be present and receive it, and hear God's praise and give thanks to Christ. 10, 2195. Whoever does not seek nor desire the sacrament at least once or four times that is: once four - about four times a year, it is to be feared that he despises the sacrament and is not a Christian. 10, 4. those who boast of being Christians and go a whole year, two, three years 2c. and do not receive the reverend sacrament, these are possessed by the devil 2c. 13, 309. If you want to do a glorious, great service to God, and honor Christ's suffering, go to the sacrament, in which his memory is, that is, his praise and honor. 10, 2179. The honor of the sacrament is nothing else than a right faith of the heart, which believes Christ's word to be true, relies on it eternally and dares to do so. 19, 1311. How to deal with those who postpone the Sacrament to the last end. 21b, 3000 f. In Torgau there was a man who did not go to the sacrament for six or seven years. Now that the chaplain hands the sacrament into his mouth as he is dying, the soul departs 2c. 10, 2206. Many cover their sins and disgraces, vices and bad habits with the reception of the sacrament, but such hypocrites have to be tolerated. 22, 672. Henceforth, we shall not give one figure; whoever wants the sacrament, let him take it. 11, 590. Do not let the papists' gossip move you, so that they say that the whole sacrament is received under the bread. 15, 1531 f. For those who have knowledge of the institution of Christ, it is not proper to use one form of the sacrament. 22, 566. Those who cannot have the whole sacrament as Christ instituted it, may keep the word and promise of Christ until they may receive it completely. 13, 309. We have Christ's word and command to administer both species in the Sacrament, and for this reason we do not want to turn to or hear the Concilia 2c. 10, 2250. If the pope sees that I go to the sacrament and take both forms according to the gospel, then the testimony is there that I want to go to the gospel. 11, 591. Christ did not leave the sacrament in itself or both forms free for the papists to change, but wants it unchanged. 19, 1402 f. Christ is in the sacrament at the same time, as bread
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and wine, and yet bread and wine remain unchanged and unchanged for themselves. 20, 949. The gospel calls the sacrament bread, we stay with it and it is certain enough against all sophists' dreams that it is bread, what it calls bread. 19, 1320 f. The sacramentalists have deprived Christians of the consolation that our Lord Christ gave in the sacrament of His Church. 13, 299. Bucer's argument about the sacrament is: The ungodly do not receive the body of Christ, because they do not believe; as if the presence of the body depended on faith. 22, 578. In the sixth chapter of the Gospel of John, there is no letter that mentions the Sacrament of the Altar, because it had not been instituted yet. 11, 1143. From one who publicly holds and teaches that the true body and blood of Christ is not in the sacrament, but that Christ is spiritually there, one should not take the sacrament. 22, 584 f. The ancient teachers spoke of the sacrament in such a way that it also gave the body an immortal essence, but hidden in faith and hope 2c. 20, 861. 20, 861. In the Nuremberg area, a chaplain is said to have said, when he offered the sacrament in a spoon, because there was no chalice: This is the spoon of the New Testament. 17, 1448. The papists have no sacrament, because they do not receive their sacrament, but offer it, even only one form, against Christ's institution and command. 22, 581. The Sacrament is instituted for the sake of the Christian, and the blind papists still want to dispute whether he should attack it, indeed, they make a heresy out of it. 20, 71. We are to confess and maintain the freedom to receive the sacrament with hands or with mouth, to act in consecrated or unconsecrated garments 2c. 20, 73. The pope does not deny the sacrament, but has robbed and stolen one form or part of it from the laity, and has not taught the proper use of the sacrament. 22, 575. In the Conciliar of Constance, the Canons on the One Form of the Sacrament were first published; however, they only refer to the praiseworthy custom. 22, 566. The purity for the worthy enjoyment of the Sacrament was placed by the papists on confession, repentance, fasting, almsgiving 2c.; these works were called works of penance. 13, 310. In the papacy, it was taught that no one should go to the sacrament unless he was well and pure. 13, 310. In the papacy, one did not know what the sacrament was, nor why one should receive it; everyone thought that one had to obey the church. 13, 308 f. If we in the papacy felt that we did not know everything about the sacrament.
If the things were pure and therefore not worthy of the sacrament, we feared that we would be unworthy to go. 13, 300. In the papacy, people feared the sacrament as a poison, therefore it was no longer called a food of comfort, but a harmful food. 13, 299. Christ commanded to eat and drink the Sacrament; the papists instructed the Christians that it was enough that they see it, fall down before it and worship it. 13, 712. In the papacy, everyone believed that one must receive the sacrament by obeying the church. Through this, people fell into many idolatries 2c. 13, 1932. When we go to the sacrament and confess our faith alongside other Christians, we should know that we are serving Christ in such a way that the greatest benefit is ours. In the papacy, the purity in which one should go to the Sacrament was based on confession, repentance, fasting, prayer, almsgiving, 2c., which were called works of penance. 13, 1933 The pope made the sacrament a fair for the departed souls, so that few masses were said for their own devotion, but for the sake of money. 13, 1925 In the papacy, the sermon was: before receiving the sacrament, one should confess one's sins and do enough. There we were pointed to an impossible thing. 13, 1924: In the papacy, nothing righteous at all was preached about the sacrament and its rituals. 13, 1853. The papists profess that it is right to administer and receive both forms of the Sacrament, and yet, out of wanton right malice, forbid such right. 14, 314. The churches in the papacy have two kinds of sacrament: the laity have the bad sacrament, though only half; the priests have a sacrificial sacrament, and all of it. 10, 2192. The papists have hidden and covered up the words of the sacrament, so that no one should hear or speak them except the priests alone. 11, 618. Under the pope, the priests have another sacrament than the laity, just as he has other keys and sacraments of repentance than Christianity has. 15, 1529. In the papacy, the faith that one should have in the sacrament of the altar, that it is now needed not only for the living, but also for the dead, has been destroyed. 18, 1524. After the faith of the Sacrament has been completely extinguished, they have made of the Sacrament a fair, hawking and profit-making contractions. 19, 30. The ministers of the Mass divide the Sacrament into three parts.
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The first part is for the living, the second for those in purgatory, the third for the saints in heaven, and yet all three parts are retained. 19, 1111 f. The clergy hid the words of the Sacrament so secretly that they did not want any Christian to know them, no matter how holy and pious he was. 19, 1126. The papists call everyone heretic who does not hold with them the monastic dream, affirmed by Thomas Aquinas, for necessary truth, that no bread remains in the sacrament. 19, 1320. The papists are blind and blind guides, looking only at their person and work, as if the Sacrament had to become so or not, that they are such persons 2c. 19, 1274. It is not called Sacrament of the priests, but Sacrament of the church, and a priest should be a servant of the church and not his own master against the church. 19, 1235. They have kept this part of the sacrament, the chalice, for themselves alone, and have not granted it to us laymen, although the text says: "Drink from it, all of you. 19, 1207. If a layman touched the sacrament in his mouth and wanted to remove it from his palate with a finger, they flayed his finger and the skin. 19, 1264. The papal priests receive the sacrament at Christmas three times a day. 19, 1311. If it were true what the papists say: Christ made priests with the word "do these things", we laymen would not belong to the Sacrament at all. 19, 1392. The papists will not prove for a long time that Christ Himself performed or commanded to perform the Sacrament in consecrated garments, vessels, houses. 20, 68. The papists divorced the word and faith from the sacrament and made it a mere opus legis (opus operatum), a human work that the priests offered to God. 20, 1885. Since Christ instituted the Sacrament to strengthen the faith of Christians, the pope cries out: "It shall not be so, it shall be a sacrifice for the living and the dead. 12, 1256. The pope has made the Sacrament a sacrifice, and such a sacrifice that the whole world may be reconciled to God. 13, 1851. In the Sacrament we do not act, but only take, and God gives; we eat and drink, but do not sacrifice. 3, 252. The words of Christ do not make the Sacrament a sacrifice, and in Himself it is not a sacrifice, but when the casel and plate are added, it becomes a sacrifice. 10, 2191. The devil has brought it about that the sacrament of the altar should be considered a good work and a sacrifice, bought and sold. 18, 1523. The priests have made a good work out of the sacrament and the testament of God, which they have given to others.
The sacrament was to be offered and sacrificed, while the good should have been received. 19, 45. By instituting the sacrament in an inn, not in the temple, Christ meant that it could not be a sacrifice. 19, 1126. Against the Papist God, who is an idol of their heart, the Sacrament is a sacrifice, but against ours, the true God, it can be nothing else but a testament. 19, 1122. If you know the Sacrament to be a promise and not a sacrifice, you are not uncertain and do not think of wrath. 19, 1116. There is nothing more and more contrary to the fruit and practice of the Sacrament than the papist teaching that God is angry and can be reconciled with this sacrifice. 19, 1116. The order of Christ clearly states that his sacrament is not to be used for satisfaction through our sacrifice, but for the forgiveness of sins through his blood. 19, 1293. There would not have been so many and so cruel sins where the sacrament was denied, as when it was made a sacrifice. 19, 1321. The papists have built so many monasteries, convents, churches and the entire clergy on the idea that the Sacrament is a sacrifice. This has been their fair. 19, 1321. The most harmful and heretical error is that which the end-Christians have brought up, that they have made the Sacrament a sacrifice and a good work. 19, 1321. The papists have made the poor souls so stupid and frightened that they have fled from the Sacrament, and yet they have had to do so out of compulsion. 20, 753. The Sacrament cannot suffer people to be driven or forced to it, but they should ask for it out of hungry faith, taught by the Gospel. 20, 89. The pope compels all the world to go to the sacrament on Easter, whether they believe or not, whether they love or not, and the words of the sacrament are hidden from them. 20, 89. Not all men have faith, therefore one should not make a common order out of the sacrament, as the pope has done with his foolish laws. 20, 40. The pope commands all Christians to go to the sacrament once a year at the Easter feast; those who do not go should not be buried in the churchyard. 20, 40: No one should be forced to go to the sacrament, because it is papist. Tell them; if they want to do it, good; if not, let them go. 22, 573] The pope and the priests only force the commandment to the sacrament and rush in with the crowd, so that much damage is done to Christianity. 12, 1356. Because the gifts of the Sacrament are great, they demand great sacrifice.
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Hunger and desire, however, flee and shun a stout and unwilling heart. 12, 1355. The pope does wrong to force people to the sacrament by commandment, and does not first put all diligence into how to curb hunger and thirst in the hearts. 12, 1355. The pope commanded that people must go to the sacrament at least once a year, and whoever did not want to go annually, he put under ban. 13, 1924. Eliminate the benefits and harms, hardships and pieties, dangers and salvation in the sacrament, and they will come to good without your coercion. 10, 5. In the papacy, when we were forced to the sacrament, we ran to it with our houses, had to give money enough for it, and they gave us no more than half the sacrament. 10, 2207. Christ did not bind the Sacrament to time or hour, but left it free, saying: "Do this as often as you do it. 19, 1492. The pope puts a soul-murdering rope on all consciences by not admitting that one enjoys the sacrament freely, but requires that all must go to it at Easter time. 13, 1559. All those sin who do not come to the sacrament out of the activity of the spirit, that is, in faith and with will, but allow themselves to be brought to it by the command of the pope. 13, 1559. The papists themselves must give Luther the name that he defended the holy sacrament of body and blood better than they themselves. 19, 1233. Luther's Sermon on the Most Holy Sacrament of the Holy True Body of Christ and on the Brotherhoods. 19, 426 ff. Luther's explanation of several articles in his Sermon on the Reverend Sacrament of the Holy True Body of Christ. 18, 452 ff. Luther's letter to Leonhard Pnchler, vom Anbeten des Sacraments. 19, 1338 f. Luther's writing, Vom Anbeten des Sacraments des heiligen Leichnams Christi, an die Waldenser in Böhmen. 19, 1303 ff. Luther's report to a good friend of both forms of the Sacrament, on the Bishop of Meissen's mandate. 19, 1344 ff. Luther's answer and refutation of several erroneous arguments (especially from the Dedit), which D. Carlstadt led against him for his wrong opinion of the Sacrament. 20, 324 ff. Luther's Sermon on the Sacrament of the Body and Blood of Christ against the Swarm Spirits. 20, 734 ff. Luther's short Confession of the Holy Sacrament against the Swarm Spirits. 20, 1764 ff. Luther's opinion of Augustine's words: Accedat verbum ad elementum et fit sacramentum. 216, 3457 ff. - See also Communion.
Sacrament Houses. Sacramental houses and the procession on Corpus Christi should be
The first day of the sacrament is the first day of the month, and the second day of the month is the first day of the year. 19, 1324.
Sacramentarians. The sacramentarians and disputators have no other proof and reason for themselves, because human thoughts are spun out of reason and taken, which are not comforting to the conscience 2c. 22, 533. The Sacramentarians see only bread and wine, the Anabaptists only water, but they do not see the word with it. 22, 536. The Sacramentarian spirit is a fleeting, floating spirit, which does not stay on any piece, but always starts another little song. 20, 579. The Sacramentarians have two reasons for their error: one, that it is an awkward thing in the sight of reason for the body and blood of Christ to be in the Sacrament; the other, that it is not necessary. 20, 580. The Sacramentarian sect is so prolific that it has gained five or six heads in a year. 20, 573. We are scoundrels and biters, but the Sacramentarians are holy, and yet they practice such poisonous wiles that cannot be healed. 20, 339. The Sacramentarians of Zurich have written against Luther, in Latin and German, because of his booklet "Kurz Bekenntniß. 21b, 3079. The Sacramentarians turned Luther's books upside down and wanted to have found in them that Luther had made love to them. 17, 2014. The Sacramentirans were in the beginning an eight-headed snake. Six heads we have destroyed, two heads still languish, the ravings of Zwingli and Oecolampad. 17, 2176. The sacramentarians fill the ears of the mob with magnificent blasphemies that our sacrament is flesh-eating and blood-drinking; there their art has an end 2c. 17, 2220. The Sacramentarians are not one among themselves, nor are the Anabaptists; they are only one upon us and against us. 17, 2223. The strongest reasons of the Sacramentirans are: Christ is at the right hand of the Father, therefore he is not in the sacrament; flesh is of no use, therefore the body is not there. 17, 1546. If to protect a doctrine means as much as to fight with well-founded proofs and to make consciences sure, then it is true that the Sacramentarians have not yet written a single leaflet. 17, 1533. Luther's letter to the Landgrave, in which he heartily begs him not to be moved by the sweet words of the Sacramentirans. 17, 1960 ff. Luther says: "I did not want to resist the Sacramentarians out of hatred or arrogance, but to have accepted their teachings long ago, where they could show reason for them. 17, 1963. The spirit of the Sacramentarians grossly denies that Christ has come into the flesh, when they say that the flesh of Christ is of use.
1584Sacramentirer - Sacrament swarmers. 1585
Nothing; the spirit must do everything, baptism is nothing. The Sacramentarians teach that the bread in Holy Communion is bad bread, and consider this a wiser statement than what the anointing of the apostles taught. 9, 1496. 9, 1496. The Sacramentarians hold that many things were perfectly revealed to them, and that their spirit is far more excellent than the spirit of the Wittenbergs. 9, 1497. Of the things that have been revealed, and wherein the summa of Christianity consists, the Sacramentarians know nothing, which their books testify. 9, 1497. "This is my body," these are the most simple words, and Christ speaks them without any figure. The Sacramentarians, who do not believe this, therefore deny the Son. 9, 1511. Forgiveness of sins is not to take place in doctrine, as the Sacramentarians claim, but in that which concerns life and our works. 9, 732. That the sacramentarians only exalt love and unity, and make the matter of the sacrament low, 2c. is not ours to suffer. 9, 727 We do not deny grace to the Sacramentarians 2c. if they will only repent and give up the ungodly doctrine with which they have confused the churches of Christ. 9, 732. The Sacramentarians have put on the saying Joh. 6, 63. against the Lord's Supper, in order to nullify that Christ's true, living body is in the Lord's Supper 2c. 7, 2379. The Sacramentarians and others also lead the Scriptures against us and want to base their thing on them; this is what the devil does through them. 9, 325. The Sacramentarians have said that the body and blood of Christ in the Lord's Supper do not serve anywhere, it is flesh. 7, 2379. The Sacramentarians and the red spirits make no distinction between "flesh" and that Christ says: "my flesh". 7, 2325. The Sacramentarians accuse us of being quarrelsome, harsh and disruptive, because we break the harmony of the churches because of the one article of the Sacrament. 9, 643. The Sacramentarians and the Anabaptists have lost baptism, the Lord's Supper, the word, grace, the knowledge of original sin, because they do not teach rightly about any of these things. 5, 456. The Sacramentarians, the Anabaptists and the Papists have been completely swallowed up by the monk who is innate in us and who is justified in his works, so that they are nothing but shorn monks. 5, 445. Now one runs to the Sacramentarians. But when they grow old, one will also get tired of them and desire something else. 5, 1532. The sacramentarians have quickly become masters, leaving the word as a known thing, and have devised new opinions 2c. 6, 317. The sacramentarians apply a false idea.
The sacramentaries and Anabaptists imagine that the pope will perish at the same time as Luther. 6, 235. The Sacramentarians and Anabaptists imagine that the pope will perish at the same time as Luther. This is a dream. 6, 366. The sacramentarians measure the promises and the word of God according to reason, and defend their opinion against the clear words of the Scriptures. 6, 390. The Sacramentarians ridicule us and everything we teach; they are blasphemers and desecrators of the Sabbath. 4, 1358. There are no worse people than Christians. The sacramentarians are much more evil and poisonous than the papists. 4, 1507. Through the new sect of the Sacramentarians, the devil wants to bring up the old heresy of Nestorius again and divide the person of Christ. 3, 669. The Sacramentarians diminish the prestige of the ministers of the word and say: How should, if a man speaks the words, and not God himself, become the Sacrament? 22, 630. Godless is called and is he who denies God, which is the Sacramentarians, for they deny the essence and custom of the Sacrament. 22, 1022. Amsdorf's final speeches against the Sacramentarians. 20, 1743 ff.
Sacramentarian. The sacramentarian sect has produced six heads in one year; it is a whimsical spirit that is at odds with itself. 15, 2642 f.
sacramental. The sacramental act begins with the Holy Our Father and lasts until all have communicated, drunk the chalice and eaten the hosts 2c. 20, 1603 f.
Sacrament abusers. The sacramentalists in Switzerland and the Anabaptists in the Netherlands are enemies of the Word, persecuting and blaspheming it in the most miserable way. 12, 1151.
Caves of the Sacraments. Luther warns the city councillors of Basel, Strasbourg, and all those who have sacramental caves with them: The coiner is dead, but his spirit is not yet extinguished. 20, 391.
Sacrament crushers. The sacrament crushers do not know how to accuse us of any other sin than that we act against love and prevent unity, while all this truly rests on them. 2, 1249. Sacrament enthusiasts can teach God finely how it should be that the body and blood of Christ can be in the bread and wine. 2, 1290. Sacrament enthusiasts cannot reach the proper understanding of the words of Christ, because they are deceived by the judgment of reason, which is blind. 2, 1291. In the beginning, the sacramentalists and Anabaptists accepted our teaching, but afterwards they raved and raged against us, as if they were
1586Sacrament dispute - Solomon. 1587
they are nonsensical. 1, 1455. The sacrament enthusiasts let the words in the Lord's Supper remain according to the letter, but nevertheless take away the understanding. 3, 1670. The sacrament enthusiasts take out of the Lord's Supper the promise that is offered to us, and say it is bread and wine. 3, 1692. The sacrament enthusiasts want to judge the word according to their reason, saying: it is not his body and blood, but only a sign of his body and blood, because Christ is seated at the right hand of God. 13, 760. The devotees of the sacrament say that there is only bread and wine in the sacrament, therefore one cannot find forgiveness of sins there, the spirit must do it, the flesh is of no use. 13, 917. 2437.
Sacrament dispute. Through Melanchthon, Luther sends a concern about the sacrament dispute, which he regrets but cannot settle against his conscience, to the Landgrave of Hesse. 21b, 3496.
Sadducees. The Sadducees were called the righteous, the pious, because they wanted to be above the Pharisees. 7, 1122. The Sadducees denied the resurrection of the dead, believed neither angel nor spirit nor devil nor hell nor eternal life. 13, 2421.
Sadoletus. Sadoletus, when he speaks of other things, speaks very finished and well, but of matters of faith he speaks foolishly. 1, 998. Sadoletus and others interpret the 51st Psalm only from the crime of adultery, and not from sin in general. 5, 523.
Salamander. The poisonous animal salamander is so cold that it can live and contain itself even in fire. 11, 857.
Ointment, the. Ointments in the Scriptures are the most delicious liquids, as the balm is, and with us the rose and the lavender water. 5, 407.
anoint. Under the law, the priests, the garments, the temple, the utensils of the temple were anointed by God's command; but the papists anoint without God's command. 4, 1821. The three ecclesiastical princes anoint and smear the emperor on his back. 7, 1748.
Sallust. Sallust rightly says: If one has needed advice, one should set to work promptly. 1, 1262. The pagan Sallustius, taught by nature and experience, says: Great good perishes through disunity, but through unity small good becomes great. 11, 553.
Solomon. Solomon means in German Friederich or peaceful, who had a peaceful kingdom, so that the right peaceful kingdom of Christ, the right Friederich, could be meant. 10, 384; 22, 1420. Solomon gives advice to people in the secular government or in the household in cases of tribulation and instructs to patience.
in the suffering of all kinds of misfortune. 5, 1376. Solomon did not build the temple after his own head, nor did he order the kingdom and priesthood, but after David's head, who presented everything to him. 2c. 20, 1922. Unless some Solomon exhorts and comforts, the regiment crushes a man and takes away his strength, destroying him completely. 5, 1377: What Solomon says: When it is well with us, we exalt ourselves; when it is evil, we despair, he took from the first commandment. 3, 1756. By introducing individual things, that the undertaking and the efforts of individual men are void, Solomon shows that the undertaking of all men is vain. 5, 1377 f. Solomon had more effort and work from his wisdom than success. 5, 1395. We should not make Solomon into Crates or Diogenes, who were foolish despisers of wealth and the world. 5, 1470. Solomon's many wives were a burden that the law required him to bear. 5, 1638. When one says: Solomon had many wives, one wants to say: Solomon had a large wife. 22, 1152. King Solomon seems to be very fine in the Hebrew language. 2, 1995. Whoever would interpret the saying 2 Sam. 7, 12-16. to Solomon, would have to be a mischievous interpreter, because Solomon was not born after David's death, but at the time of the living David. 20, 1921. There is a saying in the holy scripture about Solomon, that "Solomon fell asleep with his fathers", therefore Luther thinks that he was blessed. 22, 1152. Where it comes from that Solomon's books are difficult to understand. 5, 1383 f. What the three books of Solomon are about, which are found in the Holy Scriptures. 5, 1585. Solomon is in all his books a teacher of the world regime, and does not deal with the main article of justification or of Christ. 4, 1912 f. Around 1020 before Christ the Proverbs, Ecclesiastes and Song of Solomon are written. 14, 610. There is no doubt that Solomon took many sayings from the history of Abraham and brought them under his sayings. 1, 1156. The "Ecclesiastes of Solomon" deals with the human race, which foolishly seeks and strives for many things with its intentions, which it cannot attain. 2c. 5, 1380. Ecclesiastes instructs us to use the present things and creatures of God with thanksgiving, which are given to us by the goodness of God. 5, 1381. Human vanity undertakes many things and achieves nothing; this is the theme of Ecclesiastes. 5, 1384. The "Ecclesiastes" condemns the sorrow and worry to help things with
1588Salt - Sanftmuth. 1589
our own actions and wisdom. 5, 1397. The "Ecclesiastes of Solomon" could more correctly be called Solomon's book of worldly government or housekeeping. 5, 1375. The purpose of Ecclesiastes is that Solomon makes us confident and calm of heart in the common affairs and cases of this life. 5, 1377. The "Ecclesiastes of Solomon" gives Luther a lot of trouble, as if he did not want to be read. 21a, 888: Luther's interpretation of Ecclesiastes. 5, 1372-1579.
Salt. If you want to preach the gospel and help the people, you must also be sharp and rub salt into the wounds, punish where it does not go right 2c. 7, 408. "You are the salt of the earth," that is, you should stand up and say that everything that is born and lives on earth is of no use, rotten and corrupt before God. 7, 407.
Salzburg. The bishop of Salzburg is said to have said: I wanted both forms and marriage to be free, 2c., but that a few monks should reform us all, that must not be tolerated. 16, 884. The Cardinal of Salzburg has said: he would like to suffer our doctrine, but to let himself be reformed from the corner, that is not to be tolerated. 16, 1698 f. The Bishop of Salzburg said: "We know that the priests may become married, and that marriage is better than the shameful fornication of the priests; nevertheless, we do not want to change it. 2c. 22, 919. The bishop of Salzburg said to Magister Philipp: "Oh, what do you want to reform us priests; we priests have never been good. 16, 1644. In a private conversation to which he had been summoned by the Cardinal of Salzburg, Melanchthon received almost nothing but threats and almost a death sentence. 21s, 1498. 1502.
Samaria. Samaria means a guard or custody. 12, 1464.
Samaritan. The Samaritan serves our Lord God in heaven with his money, animal, oil and wine, because God has commanded and commanded that we should serve our neighbor. 13, 857 f.
Seed. The seed of God is the word of God. 9, 1458. Man can lose the birth from God and sin, but as long as the seed of God is in us, he does not suffer sin next to him. 9, 1459. The seed of the woman does not have to be a common person, because he should tread down the devil's power, sin and death, since all men are subject to the devil through sin and death. 20, 1796. The woman's seed had to be a peculiar person, more than a common man, because the devil, whom he was to trample underfoot, was the devil's power, sin and death.
highest angelic nature. 12, 1206. The seed of the woman was supposed to be born to destroy the works of the devil. Now he has appeared in the flesh and destroyed them. 9, 1457. Since the promise was made of the seed of the woman, it was believed that he would be the one who would kill the devil, even at the time when Adam lived. 7, 1265. The fathers from Adam practiced the promise of the seed of the woman daily and well, as he was their life and blessedness after the fall of Adam. 20, 2097. Through the faith of the promised seed Adam, Eve, Abel rose again from the serpent's violence and became his head-stealers. 20, 2096. This is a piece of the right mind, that all saints are also such seed through faith in the one seed of the one woman. 20, 2096. The seed of Abraham, which can make us blessed, who are in the midst of death and hell, must be true God. 3, 358.
Samland. George, Bishop of Samland, exhorts his pastors to explain the promises and the power of baptism to the people in detail, and also to baptize in the native language. 19, 1950, George, Bishop of Samland, advises his pastors that they read the Holy Scriptures and the writings of the excellent Doctor Luther diligently and with a godly heart. 19, 1951. A bishop has given glory to Christ and preaches the evangelical doctrine in Prussia, namely in Samland. 19, 1795 Luther sends greetings to the bishop of Samland through Joh. Brismann, and reports that a Prussian gentleman has requested a preacher from Wittenberg. 21s, 590 ff.
gather. Those do not gather to men, but to God, who gather to a man who serves in the work of God. 4, 576.
Samosatener, the. The Samosatener invents that the word is not a person, but it denotes the natural mind power of God, the spirit signifies the movement. 5, 451.
Samson. Bullinger's brave resistance against Samson's insolent behavior. 15, 284 f.
Samuel. At Saul's request of the soothsayer, the right prophet Samuel did not appear to him, but a ghost and evil spirit. 22 759
Gentleness. Gentleness is the Christian virtue according to which we remain friendly and benevolent toward our enemies. 7, 141. Gentleness is against anger, not to be enraged, not to curse, not to strike, not to hate, and not to wish harm on anyone. 12, 386. There are in this life un-
1590mild - Satan. 1591
There are many cases that provoke anger, but the godly overcome them through gentleness. 9, 714. Christ comes in pure meekness, does not urge and demand as the law does, but forgives and gives to everyone even himself. 12, 1000.
meek. Those who have a gentle heart suffer in patience what God sends them, and wait for God's vengeance until he looks and fights back the wicked. 13, 1006. Hypocrites and all the world can be gentle with their friends, but only the elect and dear saints of God can be truly gentle and humble. 12, 386. Christ does not say, "Learn from me to fast, watch and do miracles," but: Learn these mean things, to be meek and humble. 7, 139. You shall believe that Christ is gentle and a helper who forgives sin and gives grace. He who imagines otherwise does not grasp Christ. 12, 1001. The cause of the meek comes to an end and peace with honor, even on earth. 5, 317.
Singer. Luther reports to Hausmann that he has taken care of Martin Sänger. 16, 667. Luther intercedes with the Elector for Martin Sänger. 21b, 1919. Luther again asks the Elector for Martin Sänger, that he may be allowed to return to Schneeberg. 21b, 1931.
Singers. One reads in the Bible that the pious kings decreed, kept and paid singers. 22, 1538.
Sanherib. Sanherib means a shrub thief, a ravager who comes out of the bushes. 6, 432.
Sanhedrin. The glorious great council of the seventy-two elders, called Sanhedrin, judged and governed the whole nation of the Jews. 12, 505. Herod, a foreigner, an Edomite, exterminated the councils that were to be in Jerusalem from the tribe of Judah, which they call Sanhedrin. 20, 1906.
Saracens, The Saracens are called Hagareni (from Hagar). 3, 277. The Saracens have plagued Greece, Italy and Africa hard, until they were made servile by the Turks for the sake of their hope and became one nation with them. 1, 994. The Saracens also boast that they inherit the promise of Abraham because they let themselves be circumcised. 1, 1008. The Saracens boast that they are children of Sarah, because Isaac was not sacrificed, he escaped, but Ishmael instead of his brother. 1, 1504. The Saracens also have some monks and spiritual people who live chastely, of whom they think much. 20, 2244.
Sarai. Sarai means: my wife. 3, 290. Sarah is called a fighter, fencer, woman or princess. 1, 1094. Sarah is called a fighter or victor, who lastly prevails, conquers and wins. 14, 77. Sarai means a woman who rules in the house. 3, 284. Sarah was a brother's daughter of Abraham, and an adopted daughter of his father. 3, 329. Luther states that Sarah, Abraham's wife, was also the daughter of Tarah, so that he adopted her as a daughter and raised her. 2, 1848. Sarai has given herself and her honor into God's power. 3, 237. Sarai follows her husband in friendly obedience. 3, 237. It is not certain that Sarai and Jisca are one wife. 3, 210 f. Sarai believed the promise of God just as much as Abram. 3, 274. Sarah is a figure of the Christian church. 3, 291. Sarah's beauty and figure remained unchanged in her age; when we reach forty years, the strength of the mind and the strength of the body decrease. 1, 803. In Sarah we have to learn what the highest and most beautiful virtues of a holy and praiseworthy housemother are. 1, 1160. Antonius escapes into the desert, Jerome makes pilgrimages to holy lands, but Sarah cooks food for the guests, and thereby does a much holier work than all monks and hermits do. 1, 1180. In the holy scriptures, no matron is so highly praised as Sarah; her years, life and life, as well as her burial are described. 1, 1605.
Satan. Satan, as the Scripture calls the devil, means: an adversary. 3, 419. From the Gospel it can be proven that Satan fell from heaven. 1, 184. Satan uses the power of the whole world to suppress the preaching ministry. 6, 1617. Satan is a bitter enemy of the word, because he knows that in its obedience there is blessedness. 1, 194. The history of Job shows what power Satan has: he stirs up thunderstorms, makes thunder and lightning, drives up enemies and attacks the body with swarming. 1, 1246. Satan was after the honor of the Son of God and wanted to be like him. 3, 659. Christ does not enter into an exchange of words with Satan, but goes to work and casts him out. This is what we must do as well 2c.. 7, 43. Satan does not know that in Christ it is hidden that he is eternal, almighty God, like the Father, but another person. 3, 659. The miracle when Christ cast out the devils from the possessed among the Gergeses teaches us that we are safe in Christ against all the fury of Satan. 7, 40. Satan must spit back Christ,
1592Satan . 1593
3, 660. Satan intends not only to kill us who teach and believe, but also to destroy the word, the name of Christ, the baptism. 2c. 5, 90. God uses Satan and godless people to press and afflict the sides; they must be his rods to push his children. 3, 811. Satan recognizes that only through the teachers of godliness his kingdom is in danger, therefore he seeks to destroy them completely before anything else. 4, 1325. There is no more terrible hatred, no more cruel envy than that with which Satan rages against godliness and its teachings and teachers. 4, 1325. Why God sometimes allows Satan to do what he wants. 4, 1869. Satan most attacks those who are most righteous and holy with an evil conscience because of sins. 4, 2063. Satan can tolerate all other religions, but the one, which is the true one, he hates and persecutes. 5, 95. Satan terrifies and oppresses the consciences, so that the souls should despair of God's grace and consider their sin greater than the merit of Christ. 6, 14. Satan does it the other way around like the Holy Spirit: first he comforts and caresses, then, when he has deceived the weak souls, he leaves behind him an abominable terror. 6, 13 f. Satan fears us when he sees that the heart is fortified by this confidence, that we believe we please God. 5, 1637. As Satan does not tire of assailing us, so we must not tire in persevering with prayer and hope until we receive the victory. 6, 316. If Satan cannot overcome us by the greatness of the temptations, he seeks to overcome us by stopping. 6, 316. If Satan cannot overthrow the saints by force, he overcomes them by making them weary so that they succumb. 6, 421. If you are tempted by Satan and cannot perceive a way to get out of it, close your eyes, answer nothing, and leave the matter to God. 6, 518. Satan predicts future things in an unclear and ambiguous way, but what God speaks is clear and true. 6, 503. Satan tempts everyone especially through distrust, despair, hatred against God and blasphemy. 6, 500. Satan takes up a small sin with which he obscures all the good works you have ever done 2c. 6, 445. This is the end of Satan's plots, and this is what he intends, that when he has torn Christ out of sight, he will plunge us into despair. 6, 441. It is better,
to listen to any speeches of other people than to hear Satan speaking his blasphemies and fiery darts into our hearts. 6, 440 f. It is easy for Satan to suffocate the weak little spark of our faith if we do not nourish it with the word of God. 6, 440 Let go of the thoughts with which Satan captures your heart, and beware of disputing with him, for he can disguise himself into an angel of light. 6, 440. If Satan disputes with us, we should not confess to him, for he is far superior to us in force, cunning and understanding, even of the Scriptures. 7, 1655. With Satan one must not dispute about the law, but about grace, otherwise the evil one can make a camel out of a louse. 22, 768. A holy nun, when challenged by Satan, protected herself with the words: I am a Christian. When she spoke these words, the devil had to leave her. 7, 1655. Whoever, in the spiritual battle against Satan, draws on fleshly shells apart from the word of God, exposes himself naked and bare to the mighty spirit. 6, 439 f. Satan tempts everyone especially through the vice of indifference to right doctrine. 6, 578. Satan with his damned angels flies in lust; but the true God has a higher seat, to which Satan cannot come. 1, 906. Satan remains who he is, and this is his purpose for and for, that he incites the ungodly and drives them against the true church. 1, 696. The fact that Satan begins to rage and rage in the extreme is the most certain sign that the doctrine we profess is divine. 9, 559. We are born under the kingdom of Satan as sinners and live as subjects according to his will, therefore human nature, powers, free will 2c. cannot free themselves from the devil. 7, 171. Where it is a matter of confirmation of the kingdom of Christ, of faith, of the word of God, Satan does not give way and cannot be cast out by any other than God's power. 7, 168. The servants of Satan admit that those who taught the gospel before them started well, but this is not enough. 2c. 9, 85. Satan can ape all senses extraordinarily, so that you want to swear that you see, hear or touch something that you do not see 2c. 9, 257. 9, 257. Satan can easily deceive a man by his dazzling work so that he thinks he sees something that he does not see, he hears a voice 2c. that he does not hear. 9, 257. The angel of Satan, against whom Paul prays, was nothing else than a despair, but not a tickle of the flesh,
1594satt - binge. 1595
as Erasmus explained it. 9, 1647. As long as the two pieces, faith and love, remain unharmed, Satan is overcome; but when they are gone, Satan overcomes. 9, 1496. Where Satan finds a true sin, he makes it greater than it is, and also makes the wrath of God greater, so that it may draw us away from confidence in God. 9, 1520. There are two things peculiar to Satan: he makes us sure in the time of prosperity that we do not fear God, and in the time of tribulation he teaches us to despair and flee from God. 22, 1956. It is a horrible, horrible example that Satan can afflict people in such a way that he also begets children. So it is also with the mermaid in the water 2c. 22, 756. Satan should not be invited as a guest, for he is a strong enemy; he sees and hears everything that is before us, which we now speak, and corrupts everything that is good 2c. 22, 739. Satan cannot search our hearts, conscience and faith; he has a certain God-likeness, but God has reserved the true Godhead for himself. 22, 739. Satan knows that we must die, yet he rages against us so much that he deals with it every moment, so that he kills us from the beginning of our life. 22, 723. Satan is the infernal horseman, of whom the poets have said; he rides the poor soul and conscience like his horse, and leads them where he wants 2c. 12, 1562 f. How and by what means Satan rages against all of God's regiments. 14, 1789. Satan leads men, even the good ones, away from the gospel one by one through excessive satiety. 9, 746.
full. Then the devil is sure of victory when we snore and have begun to be secure and full. 4, 1751.
Statutes. The statutes of men pervert the truth and deceive innocent hearts. 3, 1410. Those who want to overthrow foolish statutes must come well equipped with the word of God and have reason from the word. 4, 1820. The more a man tries to quiet his conscience with human statutes, the more he makes it restless. 9, 614. Human statutes cannot be kept at the same time as the word of God, because the latter binds the conscience, the latter makes it loose 2c. 18, 1710. Some of our people are so tasteless that they fear to sin if they do not immediately violate and reject all the statutes of the pope with each other. 9, 763.
Sour grapes. It is a kind of people who are born, made, educated and carved to sour-sight and to punish everything, of which there are also many among ours. 7, 165.
Leaven. God commanded the people of Israel to keep the feast of Easter for seven days in remembrance of the redemption from Egypt, and when the feast began, to put away all leaven from the houses. 12, 478. St. Paul interprets the leaven to be everything that is not of the righteous Christian nature, both in doctrine or faith and life. 12, 478 f. The old leaven is a harmful teacher, a harmful doctrine, a harmful example. 8, 1576. The new leaven is Christ, the word of Christ, the work of Christ and all Christians, that is, teacher, doctrine, example. 8, 1576. The leaven of the Pharisees is called Christ hypocrisy and other vexations, because one acts falsely and treacherously, especially under God's name, and yet wants to adorn and cover. 12, 489. For the sake of faith we are counted pure, and yet in and of ourselves we are not yet pure and without sin, but still have much of the old leaven left. 12, 484 Christ has given us his word and spirit for this purpose, so that we should practice and do this, so that the old leaven, which is still left, is swept out. 12, 485. Through faith we are cleansed from the old leaven, that is, from sins and evil conscience, and have now begun to become new men. 12, 483. People must be taught and told that the old leaven must be swept out, and that they are not Christians nor have faith, where they let the flesh have its will. 12, 482. Where one begins to give room to the flesh and to abuse freedom, and this under the name of the gospel, there is already leaven mixed in with the Christian being. 12, 480. False doctrine also has the nature of leaven; where something is introduced wrongly and unjustly in a piece, it is as soon as all and completely corrupted, and Christ is lost. 12, 479.
Booze. The sour god Sauf also pays his faithful servants in the end, so that they feel it. 5, 878. Wine is given to us to make us happy, but booze makes us mad and foolish with it, gives us death and all kinds of pestilence and sin with it. 5, 878.
Drinking. Great, horrible damage, disgrace, murder 2c., which happens to body and soul, should deter us from drinking. 5, 878. Drinking in our countries is a kind of pestilence, which is sent upon us by the wrath of God. 8, 1613. It would still be tolerated and overlooked if there were a little moderation in silence and drinking, or if someone accidentally drank too much from time to time. 12, 599. As we see how badly drunkenness is regarded by the womenfolk, how much more should the menfolk be ashamed of it, which should ever be forgiven.
1596Infants - thieves. 1597
He should be more favorable and virtuous! 12, 398. Several of the finest, most skillful young people deprive themselves of health, life and limb by their drinking before they have reached their proper years. 12, 598. He who has given himself over to eating and drinking is never safe from chambers and fornication. 12, 1071.
Infants. Infants are called the people who are like infants, that is, who adhere to the true, pure word, without all addition of human dreams and thoughts. 5, 204. The word babes excludes all corruption of the word and false addition of human thoughts. 5, 204.
Sowherds. The peasants themselves despise the shepherds and sowherders and consider them inferior to themselves. 2, 1786.
Saul. Although Saul had sinned against the word of the Lord, he would have been forgiven if he had not added the sin of impenitence. 5, 478. Saul died in his sins because he did not hope in the Lord. 9, 1519.
Pillars. When the pillars and supports that supported the church and secular regiment are gone, it falls over a heap. 3, 679.
Saum. Luther exhorts Conrad Saum in Brackenheim to stand firm in the face of the terror of Eck's bull; he should not leave his post. 21a, 297.
Savonarola. Pope Alexander VI had Jerome Savonarola, a preacher, burned with his brothers in Florence. 15, 1555.
Savoy. Luther, having heard from the knight Coctus that Duke Carl III of Savoy was a friend of the Gospel, exhorts him to persevere. 21a, 545 ff. Luther instructs Duke Carl lll. of Savoy on the main points of Christian doctrine. 21a, 546 ff.
Scepter. Scepter is the staff, whether silver, wooden or gold, which the king, or whoever is in his place, carries, and means nothing other than a dominion or kingdom. 20, 1904. The scepter is the proper sign not only of the supreme power, but also of the other lesser offices, such as the judges, who are wont to carry a staff. 2, 1843. The scepter is carried by kings to indicate that they are to judge and protect the good and punish the bad. 6, 257. On the tip of the scepter, a watchful and open eye is engraved to indicate that diligent supervision is necessary for the administration of the regiment. 2, 1241. David's children shall possess the scepter of Judah until Messiah. 3, 1895. The ancients have thus, that they have written, that Jupi
The fact that a ruler has a human eye in his scepter indicates that a ruler himself must have a good eye. 2, 1423. If one now makes masters or doctors, they must swear on the extended scepter or kiss it to prove humility and obedience with it. 2, 1839. A scepter of Judah, as it is promised up to Messiah, all devils and men have had to go and stand. 3, 1970. It is obvious that in the time of Herod the scepter of Judah fell down completely, but rather that the Romans destroyed Jerusalem and the scepter of Judah. 20, 1924. Our Lord Jesus Christ, who is from the tribe of Judah, from the royal house of David, came in when the scepter came to Herod the stranger 2c. 20, 1809. The scepter of the kingdom of Christ is the mere word or oral sermon, and a bodily voice. 5, 965. The scepter of the kingdom of Christ is the gospel, which is a scepter of rightness, that it may proceed rightly and straightly. 12, 174. The scepter of Christ is the holy gospel, with which he kills the wicked, that he may live unto godliness. 4, 283. In which way Christ crushes his own with the iron scepter. 4, 286 f. The gospel is called an iron scepter for the sake of the flesh, to whom the law of Christ is exceedingly hard, although it is very gentle for the spirit. 4, 284.
Thief. The thief recognizes Christ in his heart, that he is Lord over death and life, and calls on him as Lord of death and life. 13, 1839. The right-handed thief has learned from Christ's prayer that he is the Son of God and the true Christian, and therefore desires that he not forget him when he enters his kingdom. 13, 456 f. The thief on the right believes that Christ is the Lord of another and eternal life, since he could not reach the evening with his life, and yet asks him to remember him in his kingdom. 13, 466. The thief on the right has good reason to fear God because of his sins, but he still thinks that he will enter God's kingdom. 13, 478. The thief on the cross fell into the first commandment, clung to it, trusted in it, since he had nothing of good works in himself; he had vain sin. 3, 1773. None of the three crucified could reach the evening with his life; therefore the thief on the right hand believes that Christ is a Lord of another and eternal life. 13, 1819. The thief on the right hand has such great faith that he may call Christ, who hangs next to him on the cross, a Lord and King. 13, 1818. The thief on the cross saw himself abandoned together with Christ, but he hung on the word,
1598Skull site - Schalreuler. 1599
He did not turn to the priests, nor to the whole world, nor to the cross of Christ. 9, 1480. The thief dies in confession and faith in Christ, is sorry for his sins, and has the resolution, if God would let him live longer, not to sin like that anymore. 13, 1821. Faith in Christ not only makes the thief a saint, but also brings him to paradise and eternal life. 13, 480. As soon as the thief admits his guilt and believes in Christ, he is heard from the beginning and is the first fruit that follows the Lord's prayer on the cross. 13, 1819 f.
Place of skulls. They called the place where the evildoers were judged a place of skulls, because there were many dead men's heads or skulls lying there. 8, 953.
Harmful consideration. In Latin, the lawyers call the "Schadewacht" interest, and such lending is certainly not usury, but a right, praiseworthy, honest service rendered to one's neighbor. 10, 868. Whoever does not return what has been borrowed at the appointed time, is obliged to give back over the hundred guilders afterwards everything that the guard has spent on it with all expenses. 10, 868. It behooves the lawyers to judge and consider, so that the security guard or interest does not become a rogue and usurer. 10, 869. Such borrowing, since the damage guard or interest rules inwardly, does not happen now in the trades, but is all vain usury with them. 10, 870.
Sheep. There is no animal on earth that has such sharp and certain ears as a sheep, for if ten thousand people were together, it would still know the voice of its shepherd. 13, 1960. If we want to be Christ's sheep, we must also have certain ears that separate the voice of Christ from all other voices 2c. 13, 1960. We must all confess and bear witness to the Scriptures that we have been vainly erring sheep, and have only continued to flee from our Lord and Savior. 12, 563.
create. Creating the world is not the work of an angel, but the work of the true God, who is a natural, essential God. 7, 1616. The title that all things were created by him does not belong to any angel or any creature, but only to the eternal, true God. 7, 1617. The words: "Create in me God" 2c. ask for a continuous guidance, preservation and growth of the spiritual effects in the believing heart. 5, 575.
Sheep. It is impossible for a sheep that has once begun to believe and has heard and grasped the voice of its shepherd to hear the preaching that is contrary to the voice of Christ. 13, 557. It is comforting that the Lord calls Himself a shepherd, but that we, who are
have and hear his word, his sheep; then no Christian has cause to complain that he is forsaken. 13, 558. When a preacher comes and teaches: If you want to be saved, you must do enough for your sins, say mass, give alms 2c., the sheep of Christ do not hear. 13, 557. Christ calls his lost sheep such a sinner who repents, that is, who feels his sins and is heartily sorry for them, and would gladly be rid of them 2c. 11, 1269.
Sheep's clothing. The sheep's clothing, which the wolves put on, and the pernicious hypocrisy devastate the Christian religion much more horribly than sword, famine and pestilence. 4, 407. The sheep's clothing of the false prophets is that they also know how to call Christ the Son of God, died, rose again from death 2c. 11, 1414. The sheep's clothing of the false prophets is that they lead everything to a semblance outwardly, what the right Christians and preachers teach. 11, 1427. Sheep clothes are outward holiness in clothes, shoes, plates, food, drink, days and places, which are all temporal things. 18, 1322.
Sheepskin. When pope and bishops boast of their office, and therefore want to be heard as they cannot err, a Christian should not let himself be deceived by such sheep's clothing into accepting false doctrine. 13, 799.
Sheepfold. The Jews are the first sheep, to whom Christ himself first preached; but the Gentiles were the foreign sheep, that is us. Christ brought them together in one sheepfold. 11, 801. The saying: "There will be One Shepherd and One Sheepfold" was fulfilled, not when the Jews came to the Gentiles, but when the Gentiles came to the Jews and became Christians in the time of the apostles. 11, 68.
Schalbe. Luther intercedes for Caspar Schalbe in Eisenach. 21a, 890. Luther again intercedes for Caspar Schalbe in Eisenach. 21a, 925.
Mischievousness. Mischievousness means all kinds of wicked trickery and swift, poisonous handles that are used in teaching or God's Word to falsify or pervert it 2c. 12, 489.
Schalksliebe. That is a Schalksliebe, if I deß good friend is, which serves me and can help, and holds me in honor, and the Haffe and despises, which despises me 2c. 9, 891 f.
Schaller. Luther sends Caspar Schaller to Augustin Himmel as teacher of the boys' school and recommends him. 21b, 2190.
Schalreuler. Luther pleads with the Elector for the captured Wolf Schalreuter. 21b, 2169.
1600Schammer - divorce. 1601
Schammer. Luther recommends Georg Schammer to Anton Lauterbach so that he may provide him with a small position. 21b, 2457. Luther recommends the priest Georg Schammer to Lauterbach and asks him to help him against his evil wife. 21b, 2475 f.
Jacks of shame. In the bull of the Lateran Council they had stipulated that no cardinal should henceforth hold so many rogues of shame, but Pope Leo has called it extinction 2c. 16, 1649. At the time of Pope Leo L. a Notel and Bulla was issued, in which it was impudently stated that a Cardinal should not be allowed to keep more than five boys of shame. 19, 1804.
Shame. We should cover up secret disgrace; if it has become public, we should help decorate and embellish. 3, 186 f.
disgrace. I cannot disgrace anyone if I speak the right truth; neither does the truth, but it wants to ward off disgrace. 19, 1891. Great princes and lords shall not be profaned; this say unto them: that they profane not themselves with ungodly vices. 19, 1891.
Schanz. Schanz, Hans; see Schönitz.
Scharf. Luther asks Justus Menius to collect the interest of the Wartburg loan for M. Georg Scharf. 21b, 2454.
Executioner. One reads in the holy scripture that the next councilors of high rank have to do the work of an executioner. The next councilors of high rank have to do the work of an executioner. This is what happened with the Romans. 22, 1744.
Schart. The Schart brothers were the servants of the two natural sons of Frederick the Wise. 15, 2447. Luther receives a gift of money from Marcus Schart, but immediately uses it for other poor people. 15, 2476. Schart gave Luther fifty gold florins. 15, 2507.
Schatzgeyer. Luther asks D. Johann Brismann to refute a booklet by the Minorite Caspar Schatzgeyer, which he had published against Luther's booklet on vows. 19, 564 ff. Brismann knows the sect of the Minorites very well as a former Minorite and understands very well in how many places Schatzgeyer lies. 19, 566.
Treasury. Many treasures come up about that one must give the twentieth part, that I almost do not know whether we must give the half or the third part 2c. 2, 1819 f. Christ was to be born, since the scepter of Judah was stolen. All those who were under the Roman emperor had to give the treasury to testify that they were his subjects. 11, 2017. The treasury
had to serve so that Christ would be born in Bethlehem in Judah, of which neither the emperor Augustus nor his governor knew anything. 11, 2018.
Schaubrode. The Schaubrode were six cakes, laid on top of each other. 2, 1509.
look. We should keep the word right, let it dwell and shine in our hearts, then we would see God right and be sure that he is a gracious, kind God. 13, 1009. To see God is to have a right faith that Christ is your Savior, and to see by faith that God has a fatherly, kind heart toward you. 7, 386. If the supreme purity, which is seeing God, remains, the other purity is also there, that the evil desire is subdued and becomes less, and pure thoughts follow. 9, 866. According to Scripture, "beholding" refers to the active intervention of the merciful God. 4, 856.
Schauenberg. Silvester von Schauenberg promises Luther secure protection if the prince should come into danger in any way for his sake. 15, 2504 f. The letter of Silvester Schauenberg would like to be used for the letter of the Elector to the Cardinal St. Georgii. 15, 2501.
Shovel. Luther recommends Sebastian Schaufel to Johann Lang and asks him to provide him with a position. 21b, 2454.
Sighting penny. Of the sight penny from the Low Countries, by the embossing of which the papists are terribly threatening the Elector, the Landgrave and us. 17, 1403.
Plays. In a letter to Georg Held, Luther expresses his opinion about spiritual plays, which some clergymen in Anhalt rejected, and takes their side. 21b, 2856. In Lower Germany, where the public confession of the gospel is forbidden, many have been converted through presentations (plays) about the law and the gospel. 21b, 2856. Spiritual presentations (plays) must be serious and moderate, not actor-like, as they used to be in the papacy. 21b, 2856.
Schechtel. Jonas, Luther and Melanchthon address a letter of intercession to Hans Löser zu Pretsch for Bartel Schechtel, a judge who has unawares committed a death stroke. 21a, 1698 f.
Scheffer. Luther asks the Elector for M. Ambrosius Scheffer and the widow of Johann Mantel. 21b, 2945.
divorce. Where there is no adultery or malicious desertion, other defects and faults shall not prevent nor divorce the marriage, except in cases of anger or other accidents. 7, 455. a marriage
1602Sham - Shem Hamphoras. 1603
A husband must not divorce his spouse for the sake of religion, for secular and political ties are not dissolved by religion. 22, 1176. Those who want to be Christians should not divorce, but each should keep his spouse. 7, 452. He who is a Christian must not divorce his wife. 3, 276. Christ says that there can be no divorce except for one cause, namely adultery. 7, S66. Among the Turks, divorce is still common; if a man does not like his wife, he pushes her away and runs to the market and buys another. 7, 973 si When the emperor and the authorities divorce marriage in their laws and ordinances, it is not a man who divorces her, but God. 22, 1178.
Appearance. The first psalm admonishes us to beware of good appearances, lest the angel of Satan deceive us by his wiles. 4, 223.
scold. To rebuke or punish is to be angry about and against the evil that has already happened and is already there to be done away with. 12, 350. Christ and Paul punish and rebuke harshly, but mean it well and heartily, therefore they are also good works. 11, 1353. Christ scolds the Pharisees by calling them serpents, vipers, children of the devil 2c. 9, 253. St. Stephen scolded out of great love; for when he was executed and stoned, he prayed for his murderers and enemies. 11, 2077. If you have such a spirit as St. Stephen, you scold well; but if you do not have the spirit, you scold never well. 11, 2075. St. Peter forbids that one should not rebuke as flesh and blood rebuke and curse; but he does not forbid that one should rebuke as the Holy Spirit rebuke and do. 11, 2075. Luther says: "That I rebuke the pope is Christ's business, to whom he is after his honor, glory and praise, because he preaches only such doctrines as serve to cause Christ to perish. 11, 2077. Christ scolds and punishes, calls the Jews viper-bred, devil children, hypocrites, blind fools, liars 2c.; but he does not curse that such evil should exist. 12, 350. out of love and faithful heart Christ scolded and punished in his ministry, and thereby earned nothing but wrath and hatred. 12, 555. Christ had to rebuke in his office and did it because he converted them from their blindness and wickedness and saved them from destruction. 12, 555. There is a great difference between having patience and keeping silent about the wickedness of the prelates. Silence is no good, one should suffer, one must punish and scold. 21a, 428. A preacher should not be silent, but tell the great ones their sin, mischievousness, evilness 2c.; therefore Luther scolds and punishes. 21a, 428.
Everyone may and should scold where the office or the neighbor's need demands it, and it is useful for correction. 12, 554. The scolding should be done moderately and not out of spite, but out of fatherly love and Christian zeal. 9, 252. If the two Cardinals, Campegius and Salzburg, are called obdurate evil-doers and blasphemers, this is not scolding, but their right name. 16, 1656. St. Stephen's rebuke has been a deliciously good work, which the Holy Spirit has driven him to do. 11, 2077. There are two kinds of reproach or cursing and scolding: one of the office, which is done by God, the other of the person, who does it for himself apart from the office. 12, 554.
Shem Hamphoras. Shem Hamphoras should mean "the laid out name". 20, 2040. Purchetus writes in his book, called Victoria, what the furious, miserable Jews lie about their Shem Hamphoras. 20, 2028 f. To expose the foolishness of the Jews and the wickedness of the devil, Luther indicates what the Shem Hamphorah is, as much as he is able and knows; he who has no other way, may read Antonium Margaritam. 20, 2044 f. Let the Shem Hamphorah be what he wills, so they are and can be nothing else but living, dead, impotent letters, even if they were God's holy scripture itself. 20, 2041. The Jews call the interpretation of the name of God Tetragrammaton Schemhamphoras, and invent such as the desperate liars on our Lord. 20, 1978. the Jews ascribe the divine works and miracles of Jesus to Shem Hamphoras, that is, to the dead, miserable letters written in ink in the book 2c. 20, 2041. The Jews give the divine power and honor to the mere, dead letters in the Shem Hamphoras so completely that even the godless can do God's own works. 20, 2041. The Jews are holy children of God, who make over the one God as many gods as there are letters in the Shem Hamphoras; which shall be 216. 20, 2041. If the seventy-two lying angels, that is, seventy-two thousand devils, which the Jews make through Shem Hamphoras, are called one God, they certainly worship one God. 20, 2054. Whoever learned and understood the letters of the name Shem Hamphorah could do whatever he wanted. 20, 2031. The Jews lie, how Jesus found the stone in Jerusalem in the temple, on which Shem Hamphoras was written. 20, 2031. How Jesus took possession of the Shem Hamphorah and learned the letters of it. 20, 2032. The elders of Israel let into the temple one named Judas Sharioth, who had
1604Schenitz - Schilo. 1605
learned the letters of Shem Hamphoras just the way JEsus had learned them. 20, 2034. the Jews could not hang JEsum on a tree, because he had conjured all trees and woods by Shem Hamphoras 2c. therefore they hung him on a cabbage stalk. 20, 2035. The pope also has his special Shem Hamphoras, charms the water and makes holy water; charms the dear wax and sells it to emperors and kings as Agnus Dei 2c. 20, 2043 f. Luther's writing of the Shem Hamphoras and of the generation of Christ. 20, 2028 ff. Luther has finished the second book against the Jews, "Vom Schem Hamphoras". 21b, 2849.
Schenitz. Schenitz; see Schönitz.
Schenk. Jakob Schenk and Johann Agricola are the pestilence of religion, and the fruit of their hopefulness and contempt will be nonsense and blindness. 22, 9. Jakob Schenk asked for Luther's daughter, Anna Schützmeister, but Luther said: "This shall not happen in eternity. 22, 1027. Jakob Schenk wrote: the preaching of the law is quite unnecessary, because it would be obvious to human reason; one must preach the gospel in the sweetest way 2c. 22, 1035. D. Schenk had obligated M. Georg Karg, who had pledged his handwriting against him, to keep after him. 22, 1036. D. Jakob Schenk preaches without distinction about sin. He said: Sin, sin, sin is nothing, God wants sinners, because he says: They will go into the kingdom of God. 22, 1036. Jakob Schenk had publicly taught 'carnal freedom': Do what you want; only believe, and you will be saved. 22, 1037. Jakob Schenk taught clearly: one should abstain from gross sins and avoid them. With these words, hypocrisy is defended. 22, 1044. Luther advised Melanchthon to beware of D. Schenk, to have no fellowship with him, neither in writing nor in conversation, for he abuses our goodwill. 22, 1107. D. Jakob Schenk has boasted that he wants to create all the theologians and philosophers of the university. 22, 1088. Luther asks D. Brück to prevent D. Jakob Schenk? from being employed again in the Duchy of Saxony. 21b, 2378.
Scheppler. Should a monk have gone or slept without a Scheppler, or eaten meat on Friday, that would have been sin upon sin. 4, 1461.
Scherf. A man in the fishing suburb of Wittenberg, named Scherf, answered Fröschel's question whether he realized that he had sinned against the ten commandments of God,
that he never sinned against the first commandment. 21b, 2643.
Joke. Joking, that is, fine witty conversation, or witty speech, which is done to cheer up the sad, is something praiseworthy. 3, 1304 f. Jesting, of which frivolity is the cause, and to which only the desire to gossip and laugh moves, does not befit Christians. 3, 1305.
Joke lie. What a joke lie is. 16, 2079. The joke lie, since we make something up, belongs to teaching the youth. 1, 1317.
Scheurl. Brück writes to Luther that Doctor Scheurl is supposed to have been the traitor in the matter of the letter stolen from Wenceslaus Link. 21a, 1250. Luther is surprised about Scheurl, not that he handed over Luther's letter to Duke Georg, but that he deals so confidentially with our worst enemies. 19, 1791.
Fate. That would be a ridiculous god who predicted future things in an uncertain way, since even the pagans attributed an inevitable determination of fate to their gods. 18, 1849.
Slate. Luther and Melanchthon recommend either Wolfgang Schiefer or Nicolaus von Coburg to teach the princes of the Electorate. 21b, 2390 ff.
Schifer, D. D. Schifer is said to be suffering from a severe fever; others say he died. 15, 2546.
Shield. The words that "the Lord is his shield" are not words of nature, but of grace, of an over-strong faith that recognizes that the Lord is his Savior. 4, 313.
Shilo. The Hebrew Shiloh is Christ. 3, 629. The Shiloh shall become much greater than the previous scepter and kingdom of Judah. 3, 630. The Shiloh shall be such a king who will not bring the people under him with the sword, but the nations will run to him. 3, 629. The Jews seek some wild help and evasion and say that Shiloh is not called Messiah or Christ; therefore this saying shall not penetrate them. 20, 1809. The Shiloh is a Lord to whom the nations fall, so that his kingdom is more glorious than the scepter ever was before. 20, 1810. Luther thinks that Schilo means a man who is blissful, who is well off and has enough and gives enough. 20, 1810. In German one would like to call Schilo: Welfare. 20, 1810. Shiloh must be a true living man, and king of the tribe of David, and yet immortal, eternal, invisible and spiritually reigning in faith. 20, 1811. After Shiloh has come,
1606Battle line - snake. 1607
the scepter remains on one person forever and has no more kings one after the other. 20, 1811. Because Shiloh had to be David's natural seed, it could not be otherwise than that he would be a natural, mortal, temporal, captious man. 20, 1813. Because Shiloh was to be an eternal king for his person alone, it could not be that he ruled temporally and worldly; because what is temporal, that passes away. 20, 1813. So it had to happen with Shiloh that he died temporally and passed away from this life and rose again from the dead, so that he would become an eternal king. 20, 1813. The right Shiloh or Christ must have come long ago, because the Jews have been so long bent on the kingdom and principality. 20, 1813.
Battle line. We are in the battle line when we teach the Word, when we preach and praise Christ, and then live according to the Word of God as much as possible. 5, 378.
Sleep. Sleep is a divine and very beautiful gift that falls on man like a dew and moistens the whole body. 1, 157. If we did not know that sleep was useful and healthy and without any harm to us, we would not shy away from it any more than from death. 2, 1545. By sleep the apostle Paul means the works of wickedness and unbelief; again, to awake and arise means the works of faith and godliness. 12, 1b. Through sleep all weakness departs and the powers of the spirit return; thus we shall rise at the last day as if we had slept but One Night 2c. 22, 162.
sleep. In the word "sleep" the future resurrection is indicated in the Scriptures. 8, 1149. Those who are lying down are called asleep, so that they will awake and rise again, not those who have no hope that they will rise again. 8, 1149. The fact that Paul calls Christ the first fruits of those who are asleep indicates that the resurrection should be considered as if it had already begun. 8, 1149. One does not read in the gospel once that Jesus slept; in this piece his natural true humanity is indicated 2c. 21a, 347. The highest torture shall be, when robbers are interrogated, that one does not let them sleep; this disturbance is the most extreme of all tortures. 22, 1758.
Sleeping houses. We no longer want our churches to be lamentation houses, but, as the ancient fathers also called them, cömeteria, that is, for sleeping houses and places of rest. 10, 1426.
Sleeping chamber. The place where Christians are buried is called a sleeping chamber, ÷ïéìç- τήριον. 7, 66.
strike. God smites in order to convert, but we receive the smiting in such a way that we turn away from him and flee from him. 5, 610. When God strikes, he strikes so that we may be preserved and not condemned together with the world. 6, 566. By striking you will not accomplish anything, that you make a woman pious and subdued. If you strike one devil out, you strike twenty of them in. 9, 1051.
Schlaginhaufen. Luther informs Nicolaus Hausmann that he has forgiven the Dipontius (Joh. Schlaginhaufen) for an insult. 21a, 1097. Luther consoles D. Joh. Schlaginhaufen, pastor in Cöthen, in his melancholy. 21b, 1872 f. Luther asks Prince Wolfgang of Anhalt to grant the ailing pastor Schlaginhaufen in Köthen the pastorate in Wörlitz. 21b, 2056 f. Luther asks the pastor Schlaginhaufen to help support a poor pastor's widow. 21b, 2223 f. Luther comforts the pastor Joh. Schlaginhaufen in his illness. 21b, 3229.
Serpent. The serpent in paradise was a real natural serpent. 3, 72. The devil speaks through the serpent in paradise. 3, 72. 652. In the serpent was the spirit, which was hostile to the innocent nature. 1, 183. 1, 183. The serpent in paradise was a true natural serpent, but the devil possessed it and speaks through it. 1, 226. There is no doubt that it would have been a real serpent, in which Satan dwelled and held conversations with Eve. 1, 185. The serpent spoke to Eve with such a mind, which is above serpent nature, even above human nature, therefore it must have been an evil angel. 3, 72 f. The serpent in paradise cannot be a bad serpent, but must be a high evil spirit. 3, 652. God groups the serpent together with Satan, to whom it served as a tool, since he punishes it. 1, 229. The serpent in paradise spoke possessed by the devil, because no unreasonable animal is so clever that it could speak and hear human language 2c. 20, 1796. Before sin, the serpent was the most beautiful little animal and was dear and pleasing to man. 1, 228. In paradise the serpent was the most beautiful animal to Adam above all others, but after the curse it lost its feet and its beautiful body and must crawl 2c. 22, 151. 22, 151. The serpent is in paradise, after the word of the cursing ge-
1608Snake - Lurker. 1609
The serpent, which is the most beautiful and lovely form, is transformed into the most abominable and shameful. 1, 229. God does not call the serpent, nor does he ask him about the sin he committed, so that he could repent, but condemns him immediately. 1, 221. Because Satan has abused the serpent, it must also bear part of the punishment, and it is cursed in such a way that it is the most hostile of all animals. 1, 227. God speaks words to the serpent so that he threatens and promises, and speaks to an understanding creature, namely to Satan, who deceived man through the serpent. 1, 224. The serpent was punished because of the sin of the devil, who misused it to great harm; under its punishment is understood Satan's punishment. 1, 224 f. It is said that the serpents in battle perceive with peculiar prudence their head and conceal the same; so we too should be careful against false, deceitful people. 1, 624 f. The serpent, as an unreasonable animal, did not understand the words that God spoke to it, but the devil, whom God meant most here. 1, 226 f. The head of the serpent, that is, the devil, is his power, so that he rules, that is, sin and death, so that he brought Adam and all Adam's children under him. 20, 1796. To crush the serpent's head is: to take away sin and hell, and to bring back righteousness, innocence, life and bliss. 3, 665. To get rid of the old serpent, the devil's bite and poison, the sight of Christ being hanged on the cross is part of it, and that one believes in him. 13, 2118. Christ, crucified for us, is our serpent aligned by God; we should look at him, so that we may be healed through him and live forever. 13, 2119. Since Moses by God's command set up a bronze serpent, 2c. he modeled Christ for them in the sign, who was to become a sacrifice to help those who sinned. 12, 806. Just as the Jews in the desert, bitten by fiery serpents, had to blind their reason and look at the serpent of brass and follow the word, so must we do and look at Christ on the cross 2c. 13, 2117. The serpent of brass that was lifted up on the pole in the wilderness is an example of the Lord Christ. 13, 2113. 2123. Christ is our serpent, through which we are helped, as he is signified by the serpent of brass. 7, 1924. To look at the serpent is to believe in Christ. Those who looked at the serpent of the foreskin are physically healed; to those who believe in Christ, he gives eternal life. 7, 1924. As those who believe in the serpent
As when they were bitten by fiery serpents and looked at the bronze serpent, they were healed, so we also should look at Christ crucified and believe in him, so that we may be healed in our souls. 11, 2241. The serpents were not fiery, but when they stung a man, the people were so inflamed that the flesh became fiery red 2c. 7, 1922. One reads that in the countries towards morning some snakes are so hot when they blow or give breath that it goes out as vain fire. 11, 1190. 2236. They are called fiery serpents because they set fire to the body of man, so that when a man was stung, he was dead. 7, 1922. With the brazen serpent one had to believe in the word; there the faith did not go to the serpent, but to him who spoke from heaven. 7, 1935. The appearance of the serpent of brass did not help, but the word, that one believed the word. 7, 1923. The word stuck to the serpent of brass: "He who is bitten and looks at it shall recover," and in the power of the word the serpent helped. 11, 2236 f. The commandment of faith does not have the brazen serpent that one should believe in the brass or metal, as here the command stands that one should believe in Christ. 7, 1935. The serpent of brass was not sacrificed in the wilderness, for Moses would not have suffered it to be worshipped, but the word helped the people of Israel. 7, 1934. In the time of Isaiah, the word of God was gone from the brazen serpent, for the work it was to serve was directed in the wilderness 2c. 7, 1934 f. At the time when the brazen serpent was made an idolatry, and the people of Israel ran to it, sacrificed and worshipped it, the pious king Hezekiah broke it. 7, 1934. Ezekiel broke the brazen serpent, which God himself had made hot, when he saw that the Jews set up a worship there. 15, 2324. Hezekiah did not change or break any order or commandment of God when he removed the serpent of brass, but only the statutes of men. 19, 1384. The false prophets 2c. worshipped the serpent of brass as God, just as we worshipped in our time of the holy images, as St. Christophori 2c. 7, 1933.
Schlegel. Luther asks Margrave George of Brandenburg to support George Schlegel for his studies. 21a, 1336.
Lurkers. Lurkers who come running by themselves are thieves, murderers and wolves. 3, 722. Many lurkers and preachers say they are called by God, but cannot show that they are called by God or man. 3, 722. The lurkers can easily be resisted with questions about their profession.
1610Silesia - Key. 1611
and command, because they cannot prove their profession. 20, 1667.
Silesia. The spirit in Silesia writes that neither Zwingli, nor Oecolampad, nor Carlstadt, nor Luther, nor the Pope was right 2c. 20, 1021.
Silesians. The spirit of the Silesians has two fine arts and rules for itself: one, that one puts the words of God, where one finds them written, out of the eyes; where one cannot do that, that one turns the eyes to another place 2c. 20, 1024. 20, 1024. Since Paul said, "This is my body," item: "The New Testament in my blood," that is nothing, the Silesians act as if this text were in no place in the world, and do not look at it. 20, 1073. The devil of the Silesians walks freely without a mask and teaches us publicly not to look at the Scriptures, just as Münzer and Carlstadt also did 2c. 20, 1022 f.
Silesian. According to the Silesian spirit rule, one should put the texts out of sight, since it is said that Christ's body and blood are in the Lord's Supper, because they hinder the spirit. 20, 1073.
Schlick. Luther's letter to the Counts of Schlick to keep the town of Jáchymov clean of swarmers. 20, 1686 f.
Key. The key is called the teaching office, the preaching office or the power, since one is commanded to preach the truth or the right gospel to the people. 7, 1159. We also confess in our articles of the Christian faith the keys of the church, namely that in the church there is forgiveness of sins, as often as we have sinned. 7, 958. The keys of the kingdom of heaven are the power or office to bind and loose those who have fallen and sinned. 7, 293. The keys of the kingdom of heaven are to forgive the sins of those who believe in Christ, accept the gospel and desire forgiveness of sins 2c. 13, 1179. The keys to bind and loose are the power to teach and not to absolve alone. 11, 2305. The apostles' key and power is that they first preach the gospel of Christ, and bind and loose sins. 13, 1948. Christ gave the keys to the Christian church and left them behind for the church to comfort. 7, 930. These are the keys of the church, that sinners may be bound and loosed, not that tyranny may be exercised with them, as with the pope's ban on money. 22, 616. As we have baptism for circumcision, so we have the keys for sacrifices or other signs of marriage. 19, 95. The keys are given to the church for this purpose, so that one may comfort the other through the word and thus destroy the works of the devil. 5, 433. The keys are given to the Chri
The most precious treasure, that no one should block heaven for them, not even their own sin. 13, 1180. The faith in the judgment of the key has to be driven tremendously by preachers, pastors and other Christians. 19, 953. The key or forgiveness of sins does not stand on our repentance or worthiness, for that is entirely Pelagian, Turkish, pagan, Jewish, Anabaptist 2c. 19, 943. Our repentance, work, heart and what we are, should build on the keys and rely on it with all our heart as on God's word 2c. 19, 943. You should repent, but that therefore the forgiveness of sins should be granted and confirm the work of the key, that is, leave the faith 2c. 19, 943 f. Christ will not forgive and give you sins for your sake, but for His own sake, out of pure grace, through the key. 19, 944. Christ binds and commits Himself to our work through the office of the keys, yes, He commands us His own work, which is certain. 19, 944. The keys are an office, power and command from God, given to Christianity through Christ, to keep and forgive men's sin. 19, 946. The Pabst's key is a conditionalis clavis, a faltering key, which does not point us to God's word, but to our repentance. 19, 947. Des Pabsts Schlüssel spricht: Bist du bereue^ und pious, so lös ich dich, sonst nicht, so fefehl ich; das heißt Clavis errans, ein Fehlschlüssel. 19, 947. He who is bound or loosed by the key should believe such binding and loosing so certainly that he should rather die ten times than doubt it. 19, 948. The binding and loosening of the keys is God's word and judgment, to which no greater dishonor can happen than if one does not believe it. 19, 948. With the keys, Christ wanted to ward off the future Novatians, who taught that no mortal sin could be forgiven on earth after baptism. 19, 954. If you believe in the judgment of the keys, they bring you back to the innocence of your baptism, you are born again and a true new saint. 19, 955. Christ has not set his keys to take wealth, dominions, body and goods, but on those who sin. 7, 941. The keys and the Lord's Supper are instruments through which the Holy Spirit is at work in us and sanctifies us. 6, 1589. The keys are not given for the ordinance of new laws, but for the forgiveness or retention of sins. 9, 1868. Christ's keys are: not, as the pope does, to make and unmake laws, but to remit or retain sins. 11, 756. Where there are no sins, there is need of the keys, and
1612Key . 1613
of their office, but they are necessary for sinners. 17, 1073. The keys are not a temporal power, so that the bishops may boast and rule over the churches, but a spiritual power, given to sinners. 17, 1073. The Lord Himself says that all disciples should have equal authority, keys and office, even two Christians alone, gathered in His name. 17, 1075. The fulfillment of the promise of the keys is not given to St. Peter alone, but to all disciples. 17, 1076. The word about the keys, which the Lord says to all disciples: "Whose sins you forgive" 2c., is just as much as if he addressed each one in particular. 17, 1076. Christ spoke the word of the keys to all disciples alike, therefore St. Peter cannot do anything peculiar or special with the common office of the keys. 17, 1076. In the 18th chapter of Matthew, Christ interprets the 16th chapter himself, that the keys are given to St. Peter instead of the whole church, and not for his person. 18, 1035. It is surprising that the papists want to make the power of the keys into a governing power, for this is far more than the power of the keys. 18, 1038. The Lord gives the power of the keys to bind or loose sin, not to Petro alone, but to all the apostles at once. 13, 1178. St. Peter does not have the keys of the kingdom of heaven alone, but also everyone who preaches Christ's word and command. 13, 2026. The pope has interpreted the keys not only from the forgiveness of sins and the ban, but that he may make statutes and command what he wants, even in temporal things. 13, 1178. It is an inconsistent gross lie that the pope may say that the keys were given to Petro alone. 13, 1178 f. The pope has said that he, as the head of the church, alone has the keys; whoever wants to use them must have the power from him. 13, 1178. Christ has ordered the office of the keys for the relief of pious consciences; if they have sinned, the pope draws it upon the power to make laws of his own. 12, 1888 f. Just as the pope's key is an invented human gloss, so is his church, which he binds with it. 19, 910. The Pabst's little bundle of keys must be articles of faith; whoever does not believe it must be a heretic, eternally damned in soul, temporally burned in body. 19, 911. the papists do not act in vain nor carelessly with the keys, because they bring them full, important, heavy bags and boxes enough 2c. 19, 921. The papists direct people from the word of God to their own works and merits: If you are pious, the
Key, and nothing else. 1-9, 928. The popes have deposed and installed many emperors and kings, cursed and expelled princes by virtue of the key of power 2c. 19, 933. The key of knowledge is that the pope has power over all rights, both spiritual and secular, over all doctrine, both of God and of men 2c. 19, 933. Through the key of knowledge, the pope is a judge over everything that can be thought and spoken in heaven and on earth. 19, 933. What the pope says to do and to live by the key of power, that is done and lived in all kingdoms of the earth 2c. 19, 933. Since Christ says of the key of knowledge, he does not speak of binding and loosing, but of preaching and teaching, so that it is nothing else than the teaching office 2c. 19, 936. The key of knowledge is called the power to teach, or the office and power to instruct the people through the law. 7, 293. The knowledge of which the papists call the key, namely, that one should know how man stands before God, is nothing and makes the key a false key. 19, 937. The right keys are not making laws or selling vacations, also not misbinding or misdissolving, also not seeking violence or knowing secret things 2c. 19, 938. The right keys are only to bind sin and dissolve sin, that is, to banish and absolve. 19, 938. The right sins, which are to be punished with banishment, for which also the keys are given, that one should bind and loose them, the papists respect nothing. 19, 938. As the laws of the papists are, so is their ban, so is their church, so is their God: all and all is vanity, but under the name of the holy keys of God. 19, 940. No one has so little of the keys as the pope, who boasts most of the keys, has them everywhere in his coat of arms and paints them on the walls. 19, 941. The pope cannot have the keys, since he does not have God's word, nor can he suffer; where God's word is not, the keys do not remain. 19, 941. Christ leaves the painted keys to the pope, he may put them in his coat of arms or on the wall; in the church of Christ they have neither field nor space. 19, 942. Let the keys of the pope, all eight, six, four, two, or however many they want to make out of them, be removed and let the pope have them in his coat of arms, because they disturb the faith in Christ. 19, 943. The Pabst carries the keys with all sacrilege in his shield alone, since it is clearly stated in the text: it does not have the keys, for he who has the Holy Spirit. 19, 845. The Christian church, that is, the assembly of all believers in Christ, has the keys alone, and the pope, who has them for himself, is the only one who has them.
1614Key . 1615
is a church robber. 19, 846. The keys belong to the church alone, but the pope is a servant of the keys, like all other priests. 19, 846. The pope, as a desperate liar, blasphemer and idolatrous devil, has snatched the keys to himself under St. Peter's name. 17, 1075. Even a child in the cradle, and all who have the Holy Spirit, have more right to the keys than the pope. 19, 847. The pope says: The keys are not to bind and loose sins (as the Lord says), but to give power and right to the pope over all earthly kingdoms and the kingdom of heaven. 17, 1089. The pope carries the keys in his coat of arms, so that the kings should consider that all earthly crowns are 'his, which Christ gave him through the keys. 17, 1091. The pope does not want to suffer the keys over him, but to have them under him, as he rages in many decrees, that no one should bind him nor judge him. 17, 1098. Just as Christ and the pope have two kinds of keys, so there are also two kinds of heaven, where such keys belong to; the one is eternal life 2c. 19, 909. Because the pope's key can do nothing but bind, that is, establish law, it gives itself that they want to go to heaven by law and work, as by their key's office. 19, 909. There is no one destined to whom the keys belong but to the church, that is, to those who stand on the rock. 11, 2304. The keys are given to him who stands on the rock of Christ through faith, to whom the Father has given it. 11, 2304. The priest does not use the keys by his own power, but through the ministry of the church; not so that they are given to him, but to the church. 18, 735. The keys are not given to St. Petro alone, much less to the pope after St. Petro. 17, 1073. Christ does not give the keys of the kingdom of heaven to Peter's private person, but to his public confession, that is, to the ministry of preaching, which lasts until the end of time. 7, 289. It is true that the keys are given to St. Peter, but not to him as his person, but in the person of the Christian church, and just given to me and you for the comfort of our consciences. 11, 2311 f. The keys are given to the whole church of all Christians, and to everyone who is a member of the same church, not only according to authority but also according to custom. 10, 1580. The keys and authority of St. Peter is not an authority but a service, and the keys are not given to St. Peter but to you and me. 10, 1239. Peter used the keys in the stories of the apostles, since he converted three thousand people in one day with his preaching. 11, 2305.
Keys are drawn on everything, so that I can help my neighbor, on consolation, on public and secret confession, on absolution 2c., but especially on preaching. 11, 2305. The keys and the power to bind and loose sin are not given to the apostles to rule over the churches, but only to sinners for good and profit. 17, 1073. The pastor is a servant of the whole church, to whom the key is given, even though he be a knave. For if he does it instead of the congregation, the church does it. 11, 2304. A pastor ministers the office of the keys, baptizes, preaches 2c. so that he serves the congregation, not for his own sake, but for the sake of the congregation. 41, 2304. The keys are not of the pope, as he lies, but of the church, that is, of the people of Christ in the whole world, or where Christians are. 16, 2279. The pope has made the keys to two lockpicks to all kings' chests and crowns. 16, 2279. The Pabst's keys are a church robbery, the like of which has not been from the beginning of the world, if all church robbers were to come together in one heap. 17, 424. Pabst's coat of arms with the keys is a public lie and a devil's specter, which people have feared in vain and trusted in. 17, 1063. God has given the keys to his church for comfort, but the pope uses them for terror, for oppression of the church and the keys. 7, 937 f. The pope has interpreted the keys in such a way that he may banish and solve what he wants, and makes one law and statute after another; whoever does not keep them shall be banished. 7, 936. The pope says: I have come in St. Peter's place, and to St. Peter alone are given the keys. 7, 934. The pope takes to himself the power of the keys, which belongs to the whole Christianity, and says that no one can use them who has not received them from him. 7, 933. The pope roars in his decrees that the Christian church is built on the chair of Rome, the keys to the kingdom of heaven are given to St. Peter and his descendants who sit on the chair. 7, 933. The pope makes of the same, common sacrament of the keys a separate, unequal, not common power and tyranny. 15, 1522. The mass and the keys may not be divided, so that the pope has a different sacrament of the keys and the mass than all of Christendom. 15, 1522. The pope, as the true anti-Christ, has made the two keys of the church, the binding and the loosening key, into lock picks and misused them shamefully. 22, 623. Where the pope or any other minister of the institution of the keys has used them
1616Dishonor - enamel. ' 1617
outside of the sins to be bound or loosed, he is entirely the Antichrist. 12, 1891. Luther's writing of the keys. 19, 903 ff.
Disgrace. Where shame and blasphemy affect us, we should suffer it; but where it affects doctrine, we should answer for it and excuse it. 14, 1458. Gregorius says: How each one is with himself in secret, that shows a disgrace that is inflicted on a man. 4, 500.
Book of dishonor. This means a book of shame or famos Libell, as it is also interpreted by imperial law itself, in which someone's name is particularly reviled in his honor 2c. 19, 813.
revile. This is the comfort we Christians have: The word is not mine, the faith is not mine, they are all God's works; whoever reviles me reviles God. 9, 1094. If we are reviled because we are Christians and believe, we are not reviled, but the reviling actually goes against God Himself. 9, 1094.
Vilification. Invective must not be judged by the sound and appearance of the words, but by the attitude of the heart. 4, 1283. It is the duty of a good man not to allow the abuse of his neighbor, to extinguish it, to protect him and to excuse him. 4, 940. The highest bishops, authorities, mighty men, wise men, and saints are more involved in the vice of abuse than the common man. 4, 940.
Schmalkalden. Luther and the other theologians promise the Elector that they want to set up an objection for the day at Schmalkalden and the settlement negotiations with the popes there. 21b, 2410 ff. Luther writes to Jonas on his journey to Schmalkalden and soon after about the state of affairs there. 21b, 2148 ff. Bedeuken der protestant theologians snr den Tag zu Schmalkalden. 17, 319. Luther indicates to the Elector that he would gladly appear at the meeting in Schmalkalden if the Elector would request him. 17, 336. Answer of the Protestants, which was given to Counts Dietrich of Manderscheid and Wilhelm of Neuenar at the Convention in Schmalkalden. 17, 338. Farewell of the first convention at Schmalkalden. 16, 1766 The farewell made at the Convention of Schmalkalden on December 4, 1529. 16, 573.
Schmalkaldic. The Elector asks Luther to have the Schmalkaldic Articles printed again before the upcoming Imperial Diet (1543). 21b, 2913. The Elector calls on Luther, Bugenhagen, and Melanchthon
to go with him to the Schmalkaldic Convention. 21b, 2139 f. Luther drafted the Schmalkaldic Articles, consulted with his colleagues, and sent them to the Elector. 21b, 2142. The Elector thanks Luther for sending the Schmalkaldic Articles, but declares his dissatisfaction with Melanchthon's addition of the Papacy. 21b, 2143 ff. The Dukes Henry and Moriss of Saxony promise that they will join the Schmalkaldic League. 17, 191 ff. King Christian of Denmark joins the Schmalkaldic League. 17, 193 ff. The Schmalkaldic League's order and constitution for rescue, resistance, help, and repression. 17, 172 ff. Renewal of the Schmalkaldic League for protection if the confederates were attacked for their faith. 17, 168 ff. Urban Rhegius and Erhard Schnepf's doubts about whether the Swiss should be admitted to the Schmalkaldic League. 17, 1980: The Schmalkaldic League for the Protection of True Christian Religion and What is Pending. 16, 1788. Appendix to the Schmalkaldic Articles "on the power and authority of the Pope". 16, 1950 ff. Schmalkaldic Articles or Articles of Christian Doctrine, which should have been transferred to the Concilium at Mantua, or wherever else it would have been. 16, 1916 ff.
Schmaltzung. Luther sends G. Schmaltzung to the council of Kihingen as pastor. 21b, 1882 f.
taste. The hardened people, who live in their own holiness, build on their works and do not feel their sin and misfortune, do not taste that the Lord is kind. 9, 1169. This is called tasting the gospel, when I believe with my heart that Christ has given himself to me, and my sin and misfortune are his, and now his life is mine. 9, 1009. 1168 f.
Flattery. Flattery is a sin against the eighth commandment. 3, 1334.
Flatterer. There is no more harmful ruin for kingdoms and countries than a flatterer at court. 3, 1335. A flatterer must not only teach the wicked wrong, but also persecute the right teachings of the righteous. 4, 436.
flattering. The flattering tongue teaches the ungodly ungodliness for the sake of earthly goods and persecutes the godly of the godly. 4, 436 f.
Schmelz. Luther recommends Johann Schmelz, who is studying in Wittenberg, to the council in Memmingen. 21a, 1259 Luther asks the council for a contribution for Johann Schmelz to obtain the master's degree. 21b, 3465 f.
1618Schmid , D. - Scholastic. 1619
Schmid, D. D. Schmid has said at Augsburg: it would be true, one must make a Concilium, because there would be many abuses in the church, but first the emperor should steam the Lutherans. 16, 1708. Doctor Schmid writes: Christ often gave bread alone; but he did not prove that such bread was the body of Christ. 19, 1391.
Schmid, Georg. Luther asks Amsdorf to assist Georg Schmid and to help him to his rights. 21a, 829.
Schmidt. Luther recommends Sebastian Schmidt to Duke Albrecht of Prussia for assistance in his studies. 21b, 2888.
Schmiedberg. D. Heinrich Schmiedberg, chancellor of Bishop Philip of Naumburg and Freisingen, bequeathed one hundred florins to Luther. 15, 2497. D. Schmiedberg, a papist, has held Luther's teachings and praised them publicly, and has bequeathed a hundred florins to Luthern. 21a, 307 f. Luther received the bequest of D. Heinrich Schmiedberg and shared it with the prior. 15, 2507 f.
Jewelry. The excess of jewelry at weddings should be resisted. 3, 379 f. A woman who cannot be satisfied with jewelry is a mad animal. 3, 380. It is a sure sign that there is not much spirit, where one puts much on the jewelry. 9, 1216 A Christian woman should not adorn herself for the sake of showiness, nor should she have any desire or love for jewelry, but should adorn herself for the sake of honor, especially if her husband wants her. 9, 1216 The jewelry that Eliezer brought to Rebekah was worth thirty guilders. 3, 380. The appendage of many Christians on earth is the beautiful jewelry and the beautiful garment with which Christ is crowned in this world. 5, 229. The ornament and adornment of the right people of Christ is seen by no one but God, for it is internal. 5, 905. There is no higher adornment on earth than to walk in God's word and command. 13, 2361. The right adornment of Christian women is that they hope in God and are subject to men. 9, 1218. This should be the right adornment of women, that the hidden man of their heart is unchanged, pure and clean in faith, with a gentle and quiet spirit. 9, 1216.
adorn. We condemn the wantonness and debauchery of those who want to adorn and dress themselves excessively and always live in a state of revelry. 1, 1715.
Schnabel. Tilemann Schnabel was Luther's schoolboy at Erfurt in the monastery and at Wittenberg and the first creature that Luther created, since one young doctor made another. 21b, 2573.
Schneidewein, Joh. Luther informs Jonas that the engagement of Johann Schneidewein with Anna Goldschmidt will be confirmed, after the mother has hopefully disregarded three letters. 21b, 2357. Luther recommends to Jonas either Schneidewein or Doctor Rosenecker as Syndicus in Halle. 21b, 2604.
Schneidewein, Ursula. Luther admonishes Ursula Schneidewein that she should give her consent to the marriage of her son Johann to a Wittenberg virgin. 21b, 2340 f. Luther again writes to Ursula Schneidewein that she should give her consent to the marriage of her son. 21a, 2353 f.
Schnell. Luther asks the council of Rothenburg an der Tauber to support Georg Schnell in his studies. 21b, 1801 f. Luther asks the Elector to grant the Wartburg fief to Georg Schnell so that he can study in Wittenberg. 21b, 2453. The Elector grants the transfer of the Wartburg fief from Georg Scharf to Georg Schnell. 21b, 2455. Luther tells Prince Georg von Anhalt his opinion about the appointment of Georg Schnell to replace the deceased Georg Held. 21b, 3090. Luther informs Prince Georg von Anhalt that Georg Schnell will not and cannot accept the position offered to him. 21b, 3102.
Schnepf. Schnepf proves to be the only Christian and consistent theologian at the Imperial Diet in Augsburg. 16, 1483: Schnepf, the preacher of the Landgrave of Hesse, preached in Augsburg before a very large audience and bore witness to the Lord's Supper. 21a, 1475. Luther expresses his joy to Erhard Schnepf that the Landgrave has joined the Imperial Diet in Augsburg, and asks him to support a letter to the same. 21a, 1494.
Scholastica. St. Scholastica is made mistress of thunder. 3, 1167.
Scholasticism. God whimsically led Luther out of scholasticism, and led him, yet unwittingly, over the game. 22, 1403.
Scholastics. The scholastics, perceptive people, were busy with useless lectures, whose sophistical expressions are quite unknown and incomprehensible to the people of our time. 22, 1402. It is a miserable treadmill in which the scholastics, the Scotists, the Thomists, the Albertists and the moderns, spoil the time. 4, 211. The most important scholastics are named. 4, 214. Luther complains against Staupitz about the misinterpretation of his doctrine by his opponents, who be-
1620scholastic - creator. 1621
He is especially hostile to them because he prefers the Church Fathers and the Bible to the scholastics. 21a, 94. In the many great books of the scholastics and canonists there is nothing but pure error about the rules and vows of the monks, about their belts, caps and fasting. 2, 1896. The scholastics taught that man is intact, he is wounded to some extent, but he can fulfill the law by his own efforts, without grace 2c. 22, 1402.
scholastic. The scholastic theologians ascribed a fourfold meaning to the Scriptures: the literal, the moral, the secret and the deeper meaning. 4, 1305. The scholastic teachers did not have so much sense and judgment that they could have taken allegory, tropology and anagogy for one and the same. 4, 1306. The scholastic teachers immediately follow all that, as if it were spoken from heaven, which they have read in any of the famous fathers. 4, 665. The scholastic teachers have introduced into the Church of Christ, instead of the doctrine of faith, decrees, statutes and the ethics of the wicked boy Aristotle. 4, 1306. The scholastic theology does not know what sin is, what justice is, what mercy is, nor what God is. 4, 1013. All scholastic teachers agree that man can love the Creator of all things above all by his own powers. 5, 531. The scholastic doctors have not even come to know the Catechism. 22, 1406.
Scholl. Luther indicates to the mayor in Eisenach, Johann Purgolt, that he and Melanchthon have written to the captain at Wartburg that U. Heinrich Scholl should keep his school office and his brewing rights. 21a, 1402 f. Luther writes to Heinrich Scholl, schoolmaster in Eisenach, about the vexations he has to suffer from the citizens. 21a., 1614 f. Luther writes to Johann Purgolt, mayor in Eisenach, about the matter of his son-in-law Heinrich Scholl. 21a, 1615.
Beauty. The Holy Spirit says that the greatest beauty is when one is gladly obedient to God's word. 9, 1777. Our beauty does not consist in our own virtues, nor in the gifts we have received from God, but in our taking hold of Christ in faith. 5, 446.
Schönitz, Antonius. Luther asks the Elector to grant Antonius Schönitz and his best friends protection in the Electorate. 21b, 1977. Luther writes to the Elector on behalf of Antonius Schönitz because of the vidimirung of some letters of the
Bishop of Halle. 21b, 2007 f. Luther asks Jonas to be mediator in the legal dealings of Antonius Schönitz with the Cardinal of Mainz, along with Prince Georg of Anhalt. 21b, 2102 f. Luther repeatedly asks Prince George of Anhalt to speak out in Schönitz's case against the Cardinal of Mainz, "and not to give such a good lid to the hectic mayor". 21b, 2109.
Schönitz, Hans. Where Hans Schanz should have been free and uncaptured outside Halle, he would have remained unchastised. 19, 1880. Luther's writing against the Bishop of Magdeburg, Cardinal Albrecht, concerning the innocently hanged Hans Schenitz. 19, 1888 ff. Hans Schenitz requested justice and offered himself for account, so that he might come to a free interrogation; the Cardinal scorned and refused. 19, 1894 In a letter from prison, Hans Schenitz complains that he must confess what the Cardinal wants, and that one should not believe it. 19, 1906 The Cardinal cannot count Hans Schenitz among the obdurate, desperate, bad boys, because he has offered himself for the light right. 19, 1910 Luther believes that Hans Schenitz did a great deal, or the greatest thing, which is why he murdered him, by order and will of the Cardinal. 19, 1911 f. The right of blood to cry out over murderers, which God gave to the first saint, Abel, has also Hans Schenitz and all others who are strangled unheard. 19, 1925.
Shoal. The treasury of Abraham is the word of God, since Christ was promised to Abraham. 11, 1203. The treasury of Abraham is the place where all the righteous or believers are led or taken after death. 2, 2066. The bosom of Abraham is the promise that happened to him: "Through your seed all nations shall be blessed." 1, 1757. Abraham's bosom is the promise of the future Christ; but it is now changed into the word that we have in Christ, who is revealed in the flesh. 1, 1757. The Scripture allegorically calls the bosom of Abraham the life that is in those who have fallen asleep in faith. 1, 108. The bosom of Abraham was destroyed after the resurrection of Christ, and a better one came in its place, namely the bosom of Christ. 1, 1757. We no longer care for the bosom of Abraham, but die in faith in the Lord Christ our Savior, who has already come. 1, 1757 f.
Creator. God is an almighty creator, who creates for this life and then breaks what he has created, so that he makes it alive again for another life. 2, 1756.
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Creation. The creation in six days is to be left, and not to make one day out of it. 3, 21. Augustine makes days of secret interpretation out of the six days of creation. 1, 6. God did not create the first matter of the future following work of creation outside of the six days, but at the beginning of the first day. 1, 8. this creation, by which every plant is begotten of its own kind according to a constant order, does not happen by chance, but is the noblest work of divine providence. 1, 44. In the description of the creation, the mystery of the Holy Trinity is indicated. 1, 11 f. We are to recognize God's almighty power and authority from the work of creation, and not to doubt at all what God has promised in His word. 1, 60. The history of creation, item of the seed that is to crush the serpent's head, Moses will undoubtedly have from the teaching and preaching of the archfathers. 22, 144. Adam will have summarized and recorded the history of creation 2c., so the other fathers afterwards, from which Moses will have taken it and put it in a proper order 2c. 22, 144. Only the article of God and the creation of God has made a canker of heretics, Manichaeans, Valentines, Marcionites 2c. 11, 673.
Creation report. In the creation report, each person in the Godhead is given its attribute, and it can be grasped that three persons and One God remain. 3, 31.
Schör. Luther and his colleagues ask the Elector for the support of the physician D. Peter Schör. 21b, 3018 f.
Scots. The Scots are the most hopeful, the most proud and the most insolent, and make themselves believe that they are the only people above others. 22, 1631.
frighten. One should frighten, but only the stiff-necked and stubborn, and then strengthen and comfort them again after they have become fearful and timid. 11, 66. That which wants to frighten you is nothing but the evil lying spirit, the devil, who under God's name and form wants to blind and deceive the pious hearts. 11, 1078. When the hearts are frightened by the law, by sin, by death, we are to be uplifted by the fact that Christ is set over all things as Lord. 5, 145. The wicked are terrified by God and cast into eternal horror by death. 4, 266. God also terrifies his children, but in mercy, as Christ in the garden. 4, 266. Anyone who terrifies and torments consciences under the name of Christ is not Christ.
messenger, but of the devil. 5, 358. When Christ frightens the hopeful and the hard, he does a foreign work, not his own. 5, 359. Through terror of conscience the heart of the tower builders of Babel became despondent, therefore they could not stay together. 3, 203.
Spelling. Luther justifies himself against Wenc. Link in Nuremberg because of his violent style of writing. 21a, 292 f.
write. Christ himself did not write his teachings, as Moses did his, but did them orally, commanded them to be done orally, and gave no command to write. 11, 345. The apostles who wrote do no more than instruct us in the old Scriptures. 11, 345.
Scribes. To those who grumbled against the scribes, Emperor Maximilian said: "I can make knights, but I cannot make doctors. 10, 451.
Schreiber, Valentin. Luther asks John Cymaeus to provide travel money for S. Valentin Schreiber, whom he has appointed pastor. 21b, 2320.
Pen. Luther says: "I have come so far through the quill that I would not now want to exchange with the Turkish emperor, that I should have his property and be without my art. 10, 452.
shout. We must cry out especially when we perish, when people cry out least of all, but despair. 4, 956. Satan and the Turk are not overcome by our doing, but by our suffering and crying. 4, 747.
Screamers. The rejecters are against the truth, therefore let them go; they do not want to learn, but to teach, and do not allow themselves to be corrected. 7, 159. A godly teacher, when he has taught, punished and judged, should let the screamers go, so that they bite, quarrel, brawl, revile, cry out, shout, rage and rage 2c. 7, 161.
Schreiner. Luther expresses his displeasure against Johann Schreiner, pastor at Grimma, that the noblemen only want highly gifted preachers. 21b, 2174 f. Luther asks the Elector for the pastor Johann Schreiner at Grimma. 21b, 2963. Luther asks the Elector for the church servants at Grimma, especially for the pastor Johann Schreiner, urgently for an allowance to their salaries. 21b, 3515 f.
Schrey. Luther recommends Matthäus Schrey to Hans von Taubenheim as a preacher. 21a, 1735.
Scripture. The Holy Scriptures are the highest and best book of God, full of consolation in all an-
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It teaches about faith, hope and love. 22, 5. The noblest and most difficult books of the Holy Scriptures are the Psalter and the letters of Paul. 4, 199. No other doctrine is to be presented and heard in the church than the pure word of God, that is, the holy Scriptures. 9, 87. All Scripture was not written for the sake of Christ, who had no need of it, but for our sake, that we might be instructed thereby. 12, 1079. The apostles wanted to point us back to the Scriptures, so that we would diligently perceive how mightily the prophets spoke of Christ and His works. 12, 509. Moses clearly announced to his people that another book of the holy Scriptures was to come, which they were to accept. 20, 2069. One saying of the Scriptures is more valid than all the books of the world. 19, 1734. St. Paul casts everything under the holy scripture, himself, an angel from heaven, the teachers from earth, and whatever other masters there may be. 9, 87. Paul's judgment should remind us that all those are cursed who think that the pope is a judge over the Scriptures and that the church has power over the Scriptures. 9, 86. The Scripture judges and separates what is rightly and wrongly believed. 3, 503. The Scripture is our right and defiance, so that we may resist even an angel from heaven, let alone a pope and concilio. 15, 1549. The apostles have all proved theirs from the Scriptures; in the same we should practice, and it should be a guide for us in all things. 9, 915. St. Augustine writes: I do honor only to the books called the Holy Scriptures, that I firmly believe that none of their writers has ever erred. 15, 1481. St. Augustine says: "I do not hold the holy Scriptures to be in error; I hold the others to be right only if they prove it by Scripture or reason. 16, 2160. God speaks to us through the Scriptures, and through men who teach the Scriptures; he who hears them is not deceived. 6, 80. If one has the judgment of the Scriptures, one does not need to seek any further judgment, neither from fathers nor concilia. 3, 503. The Scripture alone shall be and remain the judge and master among all books. 1, 1290. Because of the fact that one got away from the Scriptures and into the books of men, whimsical and monstrous theologians have arisen, as Thomas, Scotus and others. 1, 1289 f. Scripture agrees everywhere. 3, 18. Only with the senseless and hardened hypocrites can the Scripture be against itself, but with the godly and understanding it bears witness to their Lord, Christ. 9, 356. The Scripture is given for the sake of the Lord.
For the sake of the Messiah or woman's seed, who is to restore all that the serpent has corrupted. 3, 1958. The whole scripture through and through aims at the recognition of Christ. 3, 18. The Scriptures speak of nothing but Christ, and if all is to be done for Christ, he must fulfill it with his death. 11, 526. If we treat the Scriptures with seriousness, we will find joy and gladness in our hearts, and we will rightly know Christ as He bore our sin 2c. 13, 1911. The book, the holy Scripture, writes only of the fact that God's Son was obedient to the Father for us and accomplished His will. 9, 1774 f. God is especially concerned with the revelation and knowledge of His Son through the whole of Scripture, Old and New Testament; it all goes back to the Son. 3, 1958. The whole Scripture is all about Christ, the Son of God and Mary; everything is to be done so that we may know Him differently, and thus see the Father and the Holy Spirit, One God, eternally. 3, 1959. The Scripture from beginning to end wants nothing else than that Messiah, the Son of God, should come and by His sacrifice take away the sin of the world. 17, 1070. Jesus Christ is the Lord over all, to whom the Scriptures must bear witness, since they were written for His sake alone. 3, 1964. The Scriptures must not be understood against Christ, but for Christ, therefore one must either refer them to him or not consider them to be true Scripture. 19, 1441. The Scripture does not want to know about anything else, nor does it want to present it to us, but about Christ. 3, 787. The use and custom of the Scripture is that it is a testimony of all articles of Christ, and in addition the highest testimony, which goes beyond all miraculous signs. 12, 1604. There is nothing higher or better to be learned or attained than what the Scriptures teach of Jesus Christ our Savior, who died for us and rose again. 8, 1111. It is the greatest grace towards us that the pious Lord and Savior has filled the holy Scriptures with his suffering and death for our sake. 13, 1861. Because the Scripture has both in it: to the Jews it promises, from the Gentiles it proclaims, so now there is agreement that everyone has Christ in common 2c. 12, 48. Christ instructs the disciples in the Scriptures so that they practice their faith and become stronger in it every day, because the Scriptures testify of Christ. 12, 1603. Peter, Paul and the others studied and learned the Scriptures in such a way that they made whole sermons, yes, a whole book and New Testament out of a few sayings in Moses. 13, 1906. The main part must be true, that the old holy scriptures go and testify to Messiah and our faith;
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whoever does not understand it then cannot have it. 20, 2106. In order to establish and prove faith we must have the Scriptures. 11, 1025. All Scripture is designed to take us away from our works and bring us to faith. 9, 1135. In Scripture, God has showered us with many examples and sayings, so that we may clearly see that everything depends on faith. 3, 18. All Scripture is given to strengthen faith. 3, 157. In the Scriptures one should seek the core, not prove its art. 3, 693 f. One must take out of Scripture the core, the most noble piece, the example of faith and love. 3, 695. To him who has the Son, the Scriptures are open, and the greater and greater his faith in Christ becomes, the brighter the Scriptures seem to him. 3, 1959: One should stick to the main sense and written understanding of the Scriptures. 3, 715. In the Scriptures one must remain with the simple words. 3, 20. The scripture must be left in a simple, plain sense. 3, 72. The monks and the scholastic teachers taught that Scripture has four senses: the literal sense, the moral sense, the flowery sense and the deeper sense. 9, 574. In the theological schools, it is a well-known rule that the Scriptures should be understood in four ways 2c. 1, 950. To interpret the Scriptures in more ways than according to a certain historical understanding, Luther considers dangerous and useless to teach 2c. 1, 950. 1, 950. If we want to act the holy scripture rightly, we must have a simple, righteous and certain historical understanding. 1, 950. The main thing in the study of the Scriptures is that one learns them well according to the historical way. 3, 694 If someone changes the simple understanding of history, he has departed from Scripture and follows an uncertain and doubtful understanding. 1, 951. The certain and true understanding of the Scriptures can be no other than that of the letter, text or history. 1, 952. The gift of prophecy and our study, together with the inward and outward temptations, open to us the understanding of Paul and all Scripture. 9, 547. Lyra says: Many sayings of the Scriptures are to be understood in two ways: once of earthly and bodily things, at the other time of spiritual and eternal. 1, 950. One is used to assume four kinds of understanding of the Scriptures, which they call the letter, the tropology, the allegory and the anagogy. This has no ground in Scripture. 8, 1542 f. There is a certain and simple understanding of Scripture, as well as a certain heavenly truth, which can be deduced from the anagogy by comparing it with Scripture.
The first is to take the meaning of the letter as a basis for the rest of speech. 15, 1271. Wherever one wants to debate, one must only lead the written sense according to the letter, which is absolutely only one in all of Scripture. 18, 1447. The Scriptures must remain in a certain, simple, unconflicted understanding, so that our faith may be built upon them without any wavering. 18, 1032. I do not admit to you that you give more than one interpretation to the Scriptures. It counts for nothing with me if you speak long: One may also say 2c. 18, 1447. The holy scripture is spoken by the Holy Spirit. 3, 1895. The Holy Spirit has given all the books of the holy Scriptures, both of the Old and New Testament, from the people of Abraham alone and through his seed want to the world. 16, 2182. The called and chosen saints confess that Christ is the Son of the living God, and that the Scriptures are written by the Holy Spirit. 9, 1770. In the book of the Holy Spirit, the Scriptures, one must seek and find Christ, not only through the promise, but also through the law. 2c. 9, 1775. Apart from the book of the Holy Spirit, namely the holy Scriptures, Christ cannot be found, be it ever so. 9, 1775. When you hear such people who are so blinded and obdurate that they deny that the Scriptures are the Word of God, then only be silent, do not speak a word to them. 9, 1072. There is a great difference between the word that is sent from heaven and that which I make up of my own choice and devotion. The Holy Scriptures did not grow on earth. 7, 2095. The rhetoric of the Holy Spirit in the Scriptures is this, that it may make calamity and tribulation small, but the goods we have from God great. 1, 1344. Now the whole holy scripture is given to the Holy Spirit, because also our Lord Jesus Christ gives his words to the Holy Spirit, Luc. 4, 18. 3, 1890. The Scriptures have the Holy Spirit as their inseparable companion, who moves and directs the hearts in many ways through the Word. 5, 769. All the Scriptures of the Old and New Testament come from the first commandment. 3, 1714. The Holy Spirit teaches one and the same thing in the Scriptures in great variety, so that he might keep us in learning and awaken us against idleness. 5, 341. The Scripture is such a book, which not only requires reading, but also the right interpreter and revealer, namely the Holy Spirit. 13, 1898. To the understanding of the Scriptures belongs the revelation that the Holy Spirit transfigures the Word by oral preaching and by illumination in the heart. 13, 1910. All
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Prophets and fathers have spoken from the same Spirit of Christ all that is contained in the Scriptures. 19, 1442. When studying the Scriptures, one must despair of one's own efforts and understanding and rely solely on the inspiration of the Spirit. 18, 1978: The Holy Spirit is necessary to understand the whole Scripture or any part of it. 18, 1684. It is not a way to understand or interpret the Scriptures if sayings are picked out of various passages without taking into account the context 2c. 15, 1067 f. Christ always points us to the Scriptures, because we cannot be strong enough in the articles of faith if we want to fight them out with reason. 12, 1571 f. There is no better way to prove the articles of faith than from Scripture. 12, 1572. One must not interpret, understand and turn the Scriptures according to reason, but as God Himself has spoken them through the mouth of the prophets, apostles and godly teachers. 22, 577. With the holy Scriptures you should despair of your sense and understanding, for with it you will not attain it, but ask God for enlightenment. 14, 434 f. Those who fall away with reason, there become red spirits, who make themselves believe that the Scriptures are subject to them. 14, 435. Whoever wants to be wise in the Scriptures and measure it with reason, how it rhymes and is suitable, with him it is lost, he remains an inept student. 13:1899 He who dares to understand Moses and the prophets by reason, and to measure and reckon the Scriptures according to the rhymes of reason, is lost. 13, 1899 All heretics from the beginning have arisen because they thought that what they read in the Scriptures they would interpret as reason teaches. 13, 1899: It is our Lord God's good pleasure to set before the eyes of reason such things in Scripture as cause it to be offended and vexed. 13, 1900 St. Augustine complains that he first went into the Scriptures with free reason and studied them for nine whole years, but the more he studied them, the less he understood. 13, 1909: In the Scriptures there is no wise master nor brawler; in Grammatica, Dialectica, Rhetorica, Philosophia, Jurisprudence, Medicin, there be wise, quarrel, inquire and question 2c. 13, 1911. What the Scripture says, I leave unexamined with my reason, but believe it with a simple heart. If one does this, the Scripture becomes clear. 13, 1909. Natural reason makes heresy and error; faith teaches and holds the truth, because it clings to the Scriptures; which lie and
does not deceive. 11, 162. The holy scripture must be a heretic book, not that it is their fault, but the fault of the boys who abuse it so shamefully. 11, 1412. The words of Scripture must not be condemned because of the wrong mind of anyone. 18, 823. The Holy Scriptures are not of the Jews, not of the Gentiles, nor of the angels, much less of the devils, but of God alone, who alone shall interpret and interpret them where it is necessary. 20, 2103. One should not claim anything in Christian doctrine that the holy scriptures do not have. 19, 592. What does not have its origin in the Scriptures is certainly from the devil himself. 19, 1080. All the works of God, especially those that belong to salvation, are properly set forth and indicated in Scripture, so that no one can excuse himself. 19, 1080. The holy sacraments and articles of faith should and will be established and proven by divine Scripture alone. 19, 1071. That is not called Christianly taught, if I carry a meaning into the Scriptures and then draw the Scriptures upon it, but if I first have the Scriptures clear and then draw my meaning upon them. 19, 1316. Where the holy Scriptures give a foundation for believing, one should not depart from the words nor from the order as it is written. 20, 213. It is not valid to pluck some words out of Scripture and make a waxen nose out of our head, and not look at what is attached to it and what the text penetrates. 9, 924. According to the testimony of Hilarius, the right understanding of Scripture is to be taken from the context of the meaning and the words and from the circumstances. 18, 738 f. Scripture is not rightly understood unless the preceding and the following are rightly compared. 18, 732. Scripture is to be understood as the words read, unless faith does not suffer such understanding as the words give. 3, 21. With the Scriptures one should act in such a way that one thinks as God Himself speaks. 3, 21. We must strive with all our might that we may have the pure, genuine and unified sense of the holy Scriptures, where it can be had. 6, 96. This is the surest way to investigate the meaning of Scripture, if one seeks the right meaning by comparing passages. 3, 1386. One should not add to the holy scripture, nor take from it. 3, 1665. The fact that the very simple sense of the simple Scriptures was divided into many is due to Origen and his successor, Jerome. 4, 1304. In the interpretation of the Scriptures, the most experienced and greatest have erred in the Hebrew language, but in the spirit also the highest and greatest have erred.
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Holiest. 4, 1222. To him who treats the Scriptures, both the languages and the prophetic spirit are necessary, but the spirit more than the language. 4, 1222. With diligent study of the Scriptures, something will always shine forth that was hidden from us before. 4, 1750. Let one read the holy scriptures first, then one may read the fathers, but with modesty, because they do not always speak and judge rightly about God's things. 22, 30. Emser thinks that the fathers should remain as something special in addition to the Scriptures, as if the Scriptures were not enough for our teaching. 18, 1295. It is a new finding of the pope and his sects, the high schools, that one does not want to see the Scriptures merely, but according to the interpretation of the fathers. 18, 1294. The Scripture without all gloss is the sun and all light, from which all teachers received their light, and not again. 18, 1293. The papists say that the Scriptures are so dark that we cannot understand them without the interpretation of the fathers, therefore we must follow not the text but the glosses of the fathers. 18, 1292. The diatribe's only point is that the Scriptures of God are everywhere ambiguous, but the sayings of the ancients are certain. 2c. 18, 1900. St. Augustine says: You should not believe my writings as a favor than the holy scripture; what you find in it, believe without doubt. 22, 607. No matter how holy and learned the teachers may be, they are not to be considered right that they have taught thus, when they cannot prove it by Scripture. 13, 1976: Necessity compels us to take refuge in the rock of the holy Scriptures, which is firmly founded, and not to believe anyone who speaks, says or does something that has no basis in Scripture. 8, 1358. Men and angels are not to be masters, judges or arbiters of the Scriptures, but only witnesses, disciples and confessors. 9, 87. The Scriptures alone help to resist all error, heresy and false doctrine and prevent the doctrine from being contaminated. 9, 1850. The Scriptures are necessary to instruct the erring consciences, to soothe the infirmities, to straighten out the fallen, to drive the sluggish, to comfort the afflicted 2c. 9, 1851. The Scriptures serve to instruct the Christian how to be useful in the church and before God, that is, to do such good works as serve and belong to eternal life. 9, 1851. The Scripture never learns itself, because it is a profound and groundless wisdom of God, which even the angels in heaven cannot get enough of. 9, 1850. When you get there,
If you do not want to accept Christ and the apostles and the Scriptures, we no longer demand that you believe us. 8, 1134. If someone does not get over his reason and denies himself, he will certainly run into the Scriptures. 22, 10. God alone must be the judge of which part is right, in which the Scriptures are most clearly and plainly presented, according to the content of the words. 2c. 22, 577. A believing Christian cannot be forced beyond the holy Scriptures, which are actually the divine law. 15, 942. What the Scripture does not have, as plates, holy water, seasoning 2c., the preachers should not quarrel about before the people, but always drive the Scripture. 5, 720. The Scripture strongly admonishes us not to do anything without God's word and command. 3, 325. One should believe a man who has Scripture for himself more than the pope and the whole concilio without Scripture. 15, 1295. There is all and left in Scripture that is to be kept; but what is not therein, thou shalt say, When hath God ever said this? 12, 169. Do not make proud thoughts of your own wisdom and understanding in the holy Scriptures. 9, 1883. Christ did not let the magi lead to Bethlehem by the star, but let His birth be investigated by the Scriptures, so that He might teach us to keep to the Scriptures. 11, 308: When the wise men came as far as Jerusalem and no longer saw the star, they heard no other sign of Christ, where he was to be found, but the Scriptures. 11, 462. In the treatment of the Scriptures, no error is made more easily, nor is any more common, than to combine passages of different kinds from the Scriptures as if they were the same. 18, 1866 It is a well-known rule for the understanding of Scripture, especially prophetic Scripture, that much is said in such a way that it is anticipated, while others are repeated. 4, 987. In the Scriptures, God is often spoken of in the way we feel it. 3, 143. The Scripture is a living book full of living words. 3, 206. The common way of Scripture is that it says God speaks when angels or holy men speak from God's command or revelation. 1, 1183. The scripture directs its way of speaking after human kind, not that God is so minded, but that such thoughts are found in the hearts of the pious. 1, 1196. The holy scripture has the way that it sometimes speaks of a thing as other people speak of it, as when it calls Joseph Christ's father. 13, 1501. What Christ may have taken from Moses and the prophets when he interpreted the Scriptures to his disciples. 13, 1909 f. From the Scriptures
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of the Old Testament is to see how God, for no merit but out of sheer grace, keeps what He has promised. 9, 1134 f. That one should not use more or different words than those written in the Scriptures cannot be kept, especially in disputes and against heretics 2c. 16, 2212. 16, 2212. If there is a dispute in the Scriptures, and one cannot compare it, let it go. 7, 1781. Rule: If a man walks in the Scriptures, and weaves and floats, and cannot take a certain understanding from them, whereon he may base his heart, let him leave it altogether. 11, 2296 f. Without the Scriptures, faith is soon carried away, as we have already seen all too much and see daily in our rotten spirits. 11, 2043. Luther asks that whoever wants to have his books should not let them be an obstacle to studying the Scriptures. 14, 434. Luther's words in his Confession of the Lord's Supper: "As I want to receive this article of the Sacrament, so I trust, with God, to receive all the other articles through the Scriptures," have deterred many from revealing their errors. 22, 1322. The experience of how powerfully the name of Jesus Christ would have helped Luther in his temptation made him believe that the Holy Scriptures were the certain divine truth. 22, 277. Luther instructs an unnamed man how he should study the Holy Scriptures and examine Luther's and the church fathers' writings against them. 21b, 3223. Luther says: "With the text and from the foundation of the Holy Scriptures I have overpowered and slain all my adversaries. 22, 6. God and the Scriptures are two things, no less than the Creator and the creature of God are two things. 18, 1680. There is no clearer book written from earth than the holy Scriptures; which are against all other books as the sun is against all lights. 5, 334 When faith hears the Scripture, which teaches no more than Christ, it is so clear and light to him that he understands it without all the fathers' glosses. 5, 335. Unless God opens and spreads the Scriptures, no one can understand them, they remain wrapped up, dark and closed. 5, 672. We do not have to let the devil and his evildoers twist the Scriptures as if they were not clear and powerful enough to prove our faith. 8, 369. Some sayings of the Scriptures are dark, but in them there is nothing different from what is in the clear, open sayings. 5, 335. This is the right study of the Scriptures, that one enlightens the dark ones by the clear sayings. 5, 335. To those who are in darkness, everything in the Scriptures that is said and taught is dark.
Nothing is dark to those who are enlightened. 4, 1229. If there is a dark saying in the Scripture, there is certainly the same truth in it that is clear in another place; he who cannot understand the dark, let him stay with the light. 5, 338: Heretics come here to interpret the dark sayings of the Scriptures according to their own understanding, and to fight against the clear sayings. 5, 335. The fathers' books and the papists' teachings are ten times darker than what is written in the Scriptures about creation, about Christ 2c. 5, 335. In order to obscure the light and truth of Scripture, the papists have invented the doctrine of fides implicita and explicita from their head. 5, 335. The papists say: One must have the interpretation of the fathers; the Scriptures are dark. They say this to lead us away from Scripture and to elevate themselves to masters over us. 5, 334 f. The work of the fathers is not to illuminate the Scriptures with their own glosses, but to bring forth clear Scripture, and thus to prove Scripture with Scripture, without all their additions. 11, 313. In order that no one should draw out the book of holy scripture, the papists hang a rag of shame on it and say that it is dark and that one must follow the glosses of men. 2c. 12, 32. The Scripture is its own light. The Fathers, Augustine 2c., made the Scriptures clear with their own light, and held one saying to another. 11, 2335. We have the heavenly Scriptures in good, clear German, from which the poorest may hear and understand his salvation as well as the richest. 15, 1675. That the Scripture is now dark, we should thank the pope, who did not let us read it. 11, 2335. The papists have called the Scripture, which is light, dark, and their thing, which is darkness, they have called light, and thus deceived many. 11, 2333. If they tell you that the Scriptures are dark, and that you must have the sayings of the fathers to enlighten them, turn it around: The sayings of the fathers are dark and must be enlightened by the Scriptures. 11, 2333] Our enemies say that the gospel is dark and obscure, therefore let not the common man read the Scriptures, lest he draw out an erroneous understanding. 11, 2333 The Scriptures are common to all; clear enough, as far as it is necessary for salvation, also dark enough for spirits who want to inquire rashly. 18, 1151. The apostles, like Christ, refer to the Scriptures as the brightest testimony of their speeches. 18, 1745. Those who deny that the Scriptures are bright and clear make nothing but darkness for us. 18, 1746. Throughout the Old Testament
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Nothing is more frequently said in praise of the Scriptures than that they are the most certain and obvious light. 18, 1743 f. Christians must be convinced that the Scriptures are a spiritual light, far brighter than even the sun, especially in matters concerning eternal happiness. 18, 1742. Everything that is either taught or proven in the holy Scriptures is not only clear, but also salvific, and must be publicly proclaimed. 18, 1698. Not the Scriptures, but those to whom the gospel is obscured, are to be blamed for not recognizing the clearest testimonies by effect of their god, the devil. 18, 1683. Because all things of the holy Scriptures are placed in the brightest light, it is certainly foolish and ungodly to call things dark because of a few dark words. 18, 1681. The things contained in the Holy Scriptures are all clearly revealed, although some passages may be dark because the words are not yet known. 18, 1681. Many passages in the Scriptures are dark and hidden because we do not know the words and the art of speech, but these do not prevent the knowledge of all things in the Scriptures. 18, 1681. There is nothing left in the Scriptures that is still deeply hidden after the revelation of the supreme mystery, that Christ, the Son of God, became man and suffered for us 2c. 18, 1681. That some things are said to be hidden in the sacred Scriptures has been proclaimed to the world by the sophists, but has not been proved by any article. 18, 1681. Those who take the Scriptures captive by their inferences and thoughts make them dark and uncertain to themselves, so that they can make anything they like out of them. 18, 1798. The Scripture is not dark, but the arrogant conceit is blind and lazy, so that he does not like to look at the clear words. 20, 856. The holy Scripture, which is commanded by God, is not ambiguous by its nature, but by the unworthiness of doubting, fickle and godless men. 21b, 2595. St. Gregory says: The holy Scriptures are waters in which an elephant swims and drowns, but a lamb passes through as through a shallow stream. 4, 1223; 13, 1909; 22, 14. To the Scripture also belong right disciples, who gladly let themselves be taught and consecrated. 13, 1898. We should gladly read, hear and act on the holy Scriptures and God's word, because the Holy Spirit, who is powerful through the word, gives understanding to this. 13, 1910. We should study the Scriptures, for we will become wiser from them than the whole world is otherwise. 7, 1344. No one understands the Scriptures, unless they come to one's home, which is the
22, 1966: Everyone wants to be a master of the Scriptures and thinks that he understands them very well, even that he has studied them. 22, 58. The Scriptures can never be understood apart from practice and temptation. 22, 59. It is highly necessary for us to study the Scriptures with the greatest diligence and all humility, and also to pray with all seriousness, so that we do not lose the truth of the Gospel. 22, 92. Luther instructs Spalatin on the order to be observed in the study of the Holy Scriptures. 18, 1977 f. In order to gain a thorough knowledge of the Holy Scriptures, one must begin with prayer and ask the Lord to give us the true understanding of His Word. 18, 1977 f. Our doctrine is in the Scriptures, therefore we should not seek it elsewhere, but all Christians should have this book in daily use. 12, 32. Luther says: "O that God would that my and all teachers' interpretations should perish, and that every Christian himself should take the bare Scriptures and the pure word of God before him." 11, 429. Many books do not make one learned, nor does much reading, but a good thing and reading often, as little as it is, makes one learned in the Scriptures, and pious as well. 10, 340. All the holy fathers' writings should be read only for a time, thereby coming into the Scriptures. 10, 340. In the high and lower schools, the holy scriptures should be the most distinguished and commonest lesson. 10, 340. It is a good sign to whom the precious gift is given that he has love and pleasure for the Scriptures, loves to read them, holds them high and valuable. God certainly honors him in turn. 9, 1770. Cursed unbelief and the sorry flesh do not let us see or respect that God speaks to us in the Scriptures, or that it is God's will. 9, 1800. In the Scriptures you read not the word of man, but the word of God the Most High, who wants to have disciples who diligently pay attention to it and know what he says. 9, 1808. Because we believe that the Holy Scriptures are God's word, which can make us blessed, we should read and study them in such a way that we find Christ testified to in them. 9, 1818. Whoever studies the Scriptures in such a way that he does not find Christ in them cannot attain eternal life, even though he learns to speak much about them. 9, 1818. God has given us the Scriptures, that we should not only read them, but also search them or think about them and contemplate them; in this way eternal life will be found in them. 9, 1819. No saint has ever attained the wisdom presented by the Holy Spirit in the Ten Commandments, much less the knowledge of all Scripture. 4, 1749. It is said that the Her-
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Letters of the Lord and princes are to be read three times, but the letters of our Lord God (as St. Gregory calls the Holy Scriptures) are to be read endlessly. 1, 1056. One should read, think, speak and do the holy scriptures, and be sure that God himself speaks to us in them. 9, 1821. Whoever wants to live eternally should study the Scriptures diligently. He who does not and will not do so is and remains in eternal death. 9:1825 Read the Scriptures with pleasure, do not become weary, nor let yourself think that you are full and can do everything well, otherwise you will understand nothing of them. 9, 1851. If we could believe that God Himself speaks to us in the Scriptures, we would read them diligently and consider them our blessed workshop. 9, 1852 We should read the Scriptures gladly and diligently, have pleasure and love for them, and seek comfort in them against all the wiles and temptations of the devil and the world. 9, 1853, God is wonderful; he wants me to know the Scriptures and be mighty in them, or else I should preach nothing, and yet not want to rely on them. 9, 917, It is necessary that we study the Scriptures, so that we may be sure of faith. 9, 1135. It is necessary that even those who cannot read grasp and retain some clear sayings from Scripture, at least one or two, and stand firm on the ground. 9, 1070. 1237. The reading of the holy scriptures revealed to the holy prophets the secret of faith and the knowledge of Christ. 6, 1590: Which point of view one should follow when reading the holy scriptures. 5, 485. All Scripture is intended to praise God's goodness, which he accomplishes through his Son to restore sinners to righteousness and life. 5, 484. Whoever wants to read the Scriptures rightly and usefully, let him see that he finds Christ in them, and he will surely find eternal life. 7, 2181. He who does not consult the Scriptures will know nothing; now we know how we are to die, where we are to go and how we are to escape death. 7, 1344. The Scriptures are given by God primarily so that one should seek and learn therein that Jesus, the Son of Mary, is the one who can give eternal life 2c. 7, 2181. Whoever reads the Scriptures in such a way that he finds Christ in them, is the right master of the Scriptures and will certainly find eternal life in them. 7, 2179. St. Peter instructs us in the Scriptures, so that we may receive comfort and strengthening of faith from them, and so that we may arm ourselves against all the fiery darts of the devil. 9, 1143 f. The apostles were full of the Holy Spirit and inspired by Christ.
They sent them, and yet did not want anyone to believe them unless they proved it thoroughly from the Scriptures. 9, 981. If the laity read the Scriptures, the clergy would also have to study, lest they be punished and overcome. Now the laity has been forbidden to read the Scriptures. 9, 1069. If they were true bishops, they should teach the reason for the faith, so that all Christians would know it: The laity should not be allowed to read the Scriptures. 9, 1071. The sophists say that the Scriptures are much too weak that they should overthrow heretics, that it must be done with reason and come from the brain. 9, 1071. If people do not want to believe, you should keep quiet, because you are not guilty of forcing them to believe that the Scriptures are God's book or word. 9, 1071. Hitherto it has been forbidden that the laity should not read the Scriptures; then the devil has made a pretty grab to tear people away from the Scriptures. 9, 1236. To those who say that it is not proper for the laity to read and speak of the Scriptures, one may answer, "Did not God also speak through an ass? 9, 1384. If you take something from the Scriptures and read it, or come to another and speak to him about it, the evil desires subside and the flesh is quieted. 11, 656. Where we bring the Scripture fresh and pure to the pulpit, the Most Holy Father with St. Barbara, Catharina, Margaretha and Veronica falls to it without a stroke of the sword 2c. 14, 377. It is a frevele invented fable that it is the pope's alone to interpret the Scriptures or to confirm their interpretation; they have taken the power for themselves. 10, 277. In the realm of the pope, nothing is more common than this speech: the holy scripture is dark and doubtful, one must ask the spirit as an interpreter from the apostolic see at Rome. 18, 1741. It is true, as they say, that the Holy Scriptures are a heretical book, for there is no other book that heretics abuse so much as this very book. 11, 1412. The pope roars that it is not the Roman See that has its power from the Holy Scriptures, but the Holy Scriptures from the Roman See. 16, 2064. The pope shouts in his decree Cuncta per mundum that the holy scripture is under his chair, and he is not under the scripture. 16, 1973: The pope's patron scribes say that he is also a mighty lord and judge over the holy Scriptures and over God's word, who may change what God ordains and gives. 17, 1030. No one is to judge the pope, and he alone is to have authority to interpret the Scriptures and to declare the faith, as-
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so that his wickedness will not be revealed. 18, 1526. There are many who teach that the pope is over the holy scripture, may interpret it and change it as he wants; as he has done 2c. 19, 912. A canon in the decree of the pope says: that the holy scripture is valid, it must have the chair of Rome. 22, 894. Although the Antichrist at Rome, and the devil in addition, has shamefully torn apart and perverted everything that is divine in the church, God has nevertheless preserved the holy Scriptures in a miraculous way 2c. 7, 1648, After the apostles separated themselves from the Jews, the Jews lost the holy scriptures and kept only the letter or the parchment, but they did not have the right mind. 3, 883. Because the Jews do not accept Christ, the Scriptures must be to them as a letter to one who cannot read. 3, 1883 The Jews have the book of the Scriptures, but there is no understanding, neither of the Messiah, nor of the Law of Moses, that even the Gentiles and poets teach much better things than the Jews. 20, 2104.
Scriptures. One should read the writings of the fathers with a right mind, and not make articles of faith out of their sayings or opinions. 2, 1847.
Scribes. The scribes were theologians who interpreted the Scriptures, as the doctors of theology do today. 8, 380. The scribes were the fringe of the Jews, who were experienced in the law of God and in the Scriptures, so that they taught other people. 11, 1336. 11, 1336. The scribes or scribes are those who teach with writings and books where they cannot teach presently or orally. 11, 206. Wise men are those who have it from the apostles; scholars of Christ who have learned it from the apostles' writings. 7, 1244.
in writing. It is dangerous to put a matter in writing with people who have already begun to hate the writer and have been persuaded that he has no good cause. 9, 543.
Scripture, one. A scripture has only one certain and true opinion; the others are doubtful and uncertain conjectures, which must be guarded against in Scripture. 7, 286: How to proceed in explaining a passage of Scripture. 14, 757. The prophets of our time are only interested in finding passages of Scripture that can give rise to disputes and quarrels. 14, 2124. Where Ems' and the Pabst's sects would press to prove their thing with clear writings, the abomination would be found that their sect would be the regiment of the end-Christ. 18, 1295.
The words of a scripture must be kept in the natural use of their meaning, unless the opposite has been proved. 18, 1903. All articles of the Christians must not only be certain to themselves, but must also be affirmed against others with such bright scriptural passages that they can shut everyone's mouth. 18, 1747. Luther says: I would that nothing proceeded from you that was based on dark and doubtful scriptural passages, since light is required of us. 15, 2591.
Shoes. "To take off one's shoes," that is, to put off the old Adam and reason and to look at Christ through the Word alone. 3, 753.
Guilt. The Christian does more than is demanded of him, gives also to the authorities and to everyone, according to outward rule, what he wants, so that they may not demand guilt of him. 12, 362. When the guilt and the evil conscience are remitted, the punishment is no longer a punishment, but a joy in tribulation. 19, 762. Man can be saved without redemption of the punishment, but not at all without redemption of the guilt. 19, 762. The remission of guilt is not based on the repentance of a sinner nor on the power of the priest, but on the faith that adheres to the word of Christ. 19, 762. Those err to the point of unbelief who claim that the forgiveness of guilt is uncertain because of the uncertainty of repentance. 19, 762. The word of Christ, "whom ye remit the sins of," must be understood not of punishment but of guilt. 19, 763. We read that when the emperors ruled and persecuted the Christians, they could not be blamed for anything, except that they worshipped Christ and considered him to be one God. 9, 1196. The fools forget their guilt, which deserves punishment, and see only the foreign guilt, which carries out the punishment on us. 4, 349. We are to learn that every man is a sinner against God, and he in turn has a sinner or guilty person against himself, 7, 809. God is a strange God in his justice and judgment, that he has greater guilt who does not forgive, than he who has done harm and suffering. 7, 805.
guilty. He who through love makes himself a servant and guilty toward everyone does so much that no one in the world can complain about him, yes, he does much more 2c. 12, 362. 12, 362. The Christian owes nothing to anyone, precisely because he himself owes everyone everything. 12, 362 f. The best way to be indebted to no one is for a man to make himself indebted to everyone through love. 12, 363.
Guilty party. Whoever forgives his debtors belongs to the kingdom of God; whoever does not forgive them
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forgives, he remains under the kingdom of sin. 11, 1937. When a guilty person is publicly overcome, you may judge. 3, 204.
Debtors. You are debtors, that is, your new profession demands of you, because you have become Christians and have the Holy Spirit, that you also live as the Spirit instructs and teaches you. 12, 786. Christians do more than the outward debt demands of them; they make themselves debtors without being asked, and serve those who have no right or claim to them. 12, 362.
Debt Offering. Trespass offering means a sacrifice to pay the debt. Christ paid our debt with his suffering and death. 13, 1837.
School. Luther was once punished fifteen times before noon in school. Children must be punished, but at the same time they should be loved. 22, 1194. The monasteries and convents were also schools at first, but when they became rich, they put off the work. 22, 1540. When schools increase, it is good, and the church remains righteous, if the teaching is also pure; young pupils and students are seeds and sources for the church. 22, 1537. The school at Wittenberg is like a foundation and foundation of the pure religion, therefore it is maintained cheaply with lessons and remuneration 2c. 22, 1527 In the schools, the youth is educated to godliness and sent to all estates. From them, collaborators and school teachers are chosen to be servants of the church. 22, 1524. From schools, pastors and preachers must be taken, who must build and maintain the churches. 22, 1522. God's word is preserved for us and our descendants especially through the preservation of good schools and education of the youth. 12, 1437. Whoever gives control that young people are kept in school and educated in God's word, so that they can help in the church ministry, sacrifices and gives to the child Jesus. 13, 127. It is a holy and necessary work to establish schools; therefore it is a godly thought that the citizens of Kemberg want to use the income from the masses for this purpose. 21a, 662 f. If the schools do not stand well, since one is to witness and draw the people, no service will be advisable. 21a, 908 Luther asks the Elector that the two schools in Eisenach and Gotha be preserved. 21b, 2715 f. The growth of the schools is a fruit of the Word, and they are teaching institutions of the churches. 22, 209. Luther sends two teachers for the school in Eisleben in place of Tulich. 21a, 794 f. No one thinks that
God has earnestly commanded and wills to draw skilful children to his praise and work, which cannot happen without the schools. 20, 2136. From the Christian schools, in which also maidens were taught, the monasteries and convents came into existence. 19, 1571. Without schools and churches it cannot happen that the sheep of Christ are pastured. 17, 1112 The council of Nuremberg summoned Melanchthon to assist him with the establishment of a Christian school. 18, 1987 If there were no schools, where would parish priests be found? 16, 2258. The school must give the church persons who can be made apostles, evangelists, prophets, that is, preachers, pastors, rulers. 16, 2300. From the schools one must also have people who are to become chancellors, councillors, scribes and the like, who also help to govern secularly. 16, 2300 Parents should send their children to school for God's sake, and prepare them for God the Lord, so that God may use them for the benefit of others. 10, 1681. Youth cannot be raised up for God's kingdom except through the schools, nor can God's word be preserved except through the preaching booths. 11, 1898 Luther writes to Spalatin that he is going to Eisleben with Melanchthon and Agricola to establish a school there. 21a, 737. In the schools as they have been until now, a boy has studied twenty or thirty years above Donat and Alexander and yet learned nothing. 10, 478. If one has lost so much money in indulgences, masses, vigils, endowments, wills, anniversaries, mendicant monks 2c., one should henceforth give a part to schools in honor of God. 10, 462. In some women's monasteries, as in Quedlinburg, there were Christian schools. 10, 313. Moses and the prophets were read in the schools or synagogues. 7, 2367 f. The teachers of the high schools ridicule him who cites the Scriptures, while they argue, as they say, with quite insurmountable reason. 4, 1307. The teachers of the high schools do not teach what the Scriptures require, but each tries his luck how to adapt them to his sense. 4, 1307. The high schools carry themselves with many books, but we have the pure understanding of the Scriptures. 3, 884. The high schools with their various sects are all divided among themselves. 3, 207. The devil ruled in the high schools for a long time, when everything was at peace; but now the gospel has come, it attacks the doctors, so they are angry, rage 2c. 11, 2403. Only the most skilful, who have been educated in the small schools before, should be educated in the small schools.
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send them to the high schools. 10, 341. The high schools are great gates of hell, if they do not diligently practice the holy scriptures. 10, 342. Especially the princes must be concerned that boys' schools and high schools are properly arranged, otherwise there will be a great shortage of pastors 2c. 10, 437. The high schools of Erfurt, Leipzig and others, also the boys' schools lie desolate, and almost only the small Wittenberg must now do the best. 10, 437. Therefore, you go to school, learn good arts and exercise yourself so that you will one day serve the congregation, be it in the church or in the secular regiment. 2, 1409. We are all obliged, by virtue of the Christian religion, to give to the schools, if we do not take a vow by deed. 2, 453. It is a common saying in the schools of theologians that in the Old Testament there are not many testimonies of eternal life and of the resurrection of the dead; but this is false. 5, 784. It is a common saying of the schools: If a man does as much as is in him, then God infallibly gives grace. 5, 526.
Schulenburg. Luther asks the Elector for Christoph von Schulenburg, who had been harmed by Heinrich von Braunschweig. 21b, 2781 f.
Disciple. If you look at the man and listen, and do not turn your face away from the person born of Mary, then you are the disciple of our Lord God. 7, 2307. A disciple who listens to his schoolmaster in faith shall know that he is doing a golden work in it. 2, 1743. When you give to the poor little student, you give to God. 7, 1535.
School teachers. The schoolteachers said that man is a rational soul created by God and has a free will to do good. 12, 1522.
Schoolmasters. Luther and his comrades were suddenly terrified by the threats and tyranny that the schoolmasters of Luther's time were wont to exercise with the poor pupils. 2, 1598. A town cares as much about a schoolmaster as it does about a parish priest. Mayors, princes and noblemen can be dismissed, but schools cannot be dismissed. 22, 669. Luther says: I would not want anyone to be chosen as a preacher if he had been a schoolmaster before. 22, 669. Luther says: "Schoolmasters have been accustomed to speak in school with their students, how one should act and interpret the holy scriptures in a fine way. 22, 669. Schoolmasters are as actually skilled and capable preachers as man is a preacher.
reasonable, understanding animal. 22, 662. Luther says: If I were not a preacher, I know of no position on earth that I would rather have than that of a schoolmaster. 22, 670. Many unskillful schoolmasters spoil fine ingenia with their rumblings, storms, pranks and blows, when they deal with children as an executioner or cane master with a thief. 22, 1194. Luther says: "There is no position that pleases me so much, nor would I rather accept one than to be a schoolmaster, that I force myself to pray the ten commandments, the faith 2c. 12, 1611 A priest and schoolmaster plant vain young trees in the garden; they have a delicious office and work and preserve the churches. 16, 2261. Some schoolmasters teach nothing at all from the holy scriptures, others teach the children nothing at all but the holy scriptures, neither of which are to be suffered. 10, 1685. A diligent, pious schoolmaster or magister, who faithfully trains and teaches boys, can never be rewarded enough or paid with any money. Luther says: "If I could or had to give up preaching and other things, there is no office I would rather have than to be a schoolmaster or boys' teacher. 10, 454. The work of a schoolmaster is, next to the office of preaching, the most useful, greatest and best. 10, 454. One should do so much for the poor, needy youth, that one should keep one or two skilled men as schoolmasters. 10, 462.
Schulteis. In a joking letter, Luther exhorts Joh. Schulteis, a locksmith in Pirna, to exercise his office righteously. 21b, 2761.
School theologians. The school theologians do not know what sin, promise, faith, justification 2c. is, but talk in their books about repentance, satisfaction and meritorious works. 19, 1475. The school theologians make it so that truth must give way to lies; they imply their laws, orders, monasteries, and thereby deny Christ. 9, 1612. The school theologians have strayed so far from the right understanding of Scripture that they said that we could love God above all things by natural powers. 2c. 9, 177. The school theologians said that love is the essential righteousness that gives faith its right form and causes it to justify. 9, 177. The school theologians made faith an empty quality in the soul, which is of no value without love. 9, 179. The school theologians fiercely defend this proposition: man has a right light of reason and his natural powers are unharmed. 5, 525.
1644Schultze - weak. 1645
School theologians not only deny sin, but also deny that God is just, who proclaims that we are sinners. 5, 525. That the school theologians say that the natural powers are intact is blasphemy; of the devils they judge the same. 5, 480. It cannot be tolerated in the church that the school theologians teach that man can keep the law according to the essence of what he does, but not according to the intention of the governor. 5, 480. If the natural powers of man were uncorrupted, which is what the school theologians teach, there would be no need of Christ. 5, 480. The school theologians act silly questions about Aristotle and Porphyrius. 4, 699. The school theologians ascribe such merit to an act that happens in a moment that it is worthy of eternal glory. 4, 760.
Schultze. Severin Schultze, pastor at Brettin, asks Luther to intercede for appropriate payment from the monastery estates of Lichtenberg. Luther presents this to the Elector. 21b, 2171 ff. Luther admonishes the preceptor of Lichtenberg, Wolfgang Reißenbusch, to pay the priest of Brettin Severin Schultze his full share of the monastery goods. 21b, 2198 f. Luther writes again to the vice-chancellor Burkhard in the matter of Severin Schultze, pastor of Brettin. 21b, 2209.
Schulze. Luther gives the pastor Schulze advice on how to heal a melancholic person through prayer. 21b, 3172 f.
Schürf, Hieronymus, D. Hieronymus Schürf, a very good jurist and Christian, has not come to the point that he would have had the heart to convict someone with a good conscience. 22, 1218. D. Hieronymus Schurs did not want to take the sacrament from the chaplains, because they had had two wives in succession, and Luther did not want to give it to him. 22, 1182.
Schurf, Johann. Johann Schurf, the brother of Jerome. 15, 2487.
Aprons. Adam and Eve made themselves aprons to cover the limbs of their bodies as the most shameful, which by their nature were the most noble and glorious. 1, 205. The aprons that Adam and Eve made for themselves mean that they wanted to help themselves with good works. 3, 79.
Bowls. In the Orient, they did not put on four hundred or five hundred bowls, which today our princes use to do with great exuberance. 2, 1620.
Protection. If something happens to us, and we only believe rightly, we do not lack protection and protection; God can do it easily. 8,
It is in God's protection and preservation that those who already believe are preserved and those who contradict are brought in. 4, 1109. The whole protection for religion against heretics and for the secular regime against rebels comes from the word that preserves all these things. 5, 412. It is a manifest sign of God's protection that, although the devil would like to see the godly exterminated, they nevertheless teach, baptize, comfort daily 2c. 4, 1878.
protect. The Lord protects and strengthens His own from within; on the other hand, the world protects and strengthens itself from without. 4, 1175.
Schützmeister. Luther asks Justus Menius to issue an order to his relative Johann Schützmeister. 21b, 2506.
Schwabach. The seventeen so-called Schwabach Articles, presented and adopted at the second Schwabach Convention. 16, 564. Des D. Conrad Wimpina, D. Redörser, D. Mensing and Lic. Elgersma's rebuttal to the Schwabach Articles. 16, 638. Luther's preface to the seventeen Schwabach Articles, in which he responds to the cries of some papists. 16, 648.
Swabia. Swabia and Bavaria are good-willed against strangers, give them good alignment for their money. Hesse and Meissen also to some extent, but take their money well for it. 22, 1624.
weak. If you find yourself unbelieving or weak, ask God for his Holy Spirit and do not doubt that Christ is your Savior and that you will be saved through him if you believe in him 2c. 13, 203. Christ bears those who are weak in faith and life to be punished, reminded and taken up until they increase. 14, 1655. Christians are weak, therefore Paul urges in all his epistles that they should do and live as they have learned. 12, 881 f. We also know and complain that we are weak and infirm, therefore we cry out, ask and groan that God may give us strength and power. 12, 882. Even though we are weak, we are certain that God's kingdom will come among us because we have His word, and we pray daily that we may increase in faith. 12, 883. No matter how weak you are, if you cling to Christ, you will find the comfort, strength and power to overcome all terrors, death and hell. 11, 980. It is not the opinion that it is right for Christians to be weak, that they should remain so, but that they should increase in faith and become fearless. 11, 689. Far be it from me to judge immediately those who are weak in faith or life.
1646Weakness , the - weakness. 1647
Weakness, the - weakness.
that they are godless people, when I see that they love the word and hold it in honor 2c. 9, 700. Even though I am still weak in faith for my own person, and many infirmities and sinful lusts remain in me, it should not be imputed to me, but forgiven 2c. 8, 516. 8, 516. Luther says: "I have seen many of them who were weak in heart, but when they came to the meeting, Christ moved them so that they became so firm that the devil had to flee. 7, 2357. If you still find yourself weak and fainthearted, pray with fidelity that you may abide in the word and increase in the faith and knowledge of Christ. 5, 290. If we feel that we are weak, we must not despair for this reason, but rather trust in Christ and have our hope in Him. 4, 1861. We must believe that we are strongest through the presence of the Lord when we are weaker than all. 4, 1083. We must carry in love those who are still weak in faith and life, but not condemn them. 3, 1534.
Weak, the. The weak in faith also belong to Christ's kingdom, otherwise the Lord would not have said to Petro: "Strengthen your brothers. 22, 317. Christ does not want to reject the weak, but to receive them all, so that Christian love may abound and be practiced and do good. 12, 25: "The weak are to be taught and gently tolerated, but the raving and blustering ones are to be pushed with seriousness, and everything that is against them is to be done and taught. 2c. 12, 24. We owe it to the weak in faith, because it is without harm to us, to yield to service for a time, until they also become strong. 19, 1012. Weak are those who sometimes stumble into public sin, item, which in German are called strange heads and strange ones, who are easily angered 2c. 12, 25. 12, 25. The weak should not be driven with severity, but comforted, even though they are weak, so that they do not lose heart. 11, 783. It is the greatest art to be able to deal with the weak in a neat way, not to strike them immediately on the head, for it may happen in an hour that they grasp the word more abundantly than we do. 11, 1785. God delights in strengthening the weak and making the strong weak. 8, 17. The weak, who have been frightened before by God's wrath and judgments, should not be frightened further by a preacher, but comforted and raised up. 1, 1209. Even the weak, at the time of their weakness, are a part of the kingdom of Christ, and for that reason are not to be thrown away, but they must be cared for and raised up. 5, 769. The weak are to worship God.
and call their cause home to God, seeking no comfort elsewhere. 4, 348.
Weak believers. Praise God, we know that even the weak believers are God's children. 7, 1634.
Weakness. The gentleness of Christ makes it so that neither weakness in faith nor in life can harm us, if we only keep the word. 14, 1655. In Peter we should learn to recognize our weakness, that we should not trust in other people or in ourselves. 13, 392. Christ wants us, when we feel our weakness and faltering, to cry out and call to him, and then also to help and save us in due time. 12, 1219 f. Christ wants to be awakened and called by us, so that we may learn how his power is mighty and invincible in our weakness. 12, 1221. To Christians, the rest of their weakness is not fatal nor condemnable, as it is to those who safely go without repentance and faith and deliberately follow their lusts against their conscience. 12, 789. Although believers still feel weakness in the fight against lusts, the law cannot condemn them, because they are and remain in Christ through faith. 12, 867. If there were no weakness among us, we would have no need of pleading, stopping, driving and daily preaching. 12, 882. Christ is not powerful in us, nor can his word and faith be strong in us, if our body is not in weaknesses. 12, 421. Weakness is to be borne, wickedness is to be subdued. 21a, 1131. After we have received faith from God, we should direct ourselves according to our neighbor's weakness. 20, 11. There is none of ours, if he stray with weakness of conscience, who would not be given time, kindly instructed and tolerated for a time. 12, 25. Christ bears the weakness and lack of understanding of his Christians and holds them accountable, but in such a way that they may be corrected. 11, 668. God's way is to prove His power and wisdom through weakness and foolishness, and to put to shame the power and wisdom of the devil and the world. 9, 1830. Because man abides in Christ, and receives and retains juice and power from Him through faith, the remaining weakness, which is aroused by the devil, does not harm him. 2c. 8, 516. It hurts the devil that his great power, his terrible raging, his raging vengeance are brought to the ground without violence by childish weakness. 5, 1277. If a Christian still feels weakness in himself, that does no harm. St. Paul sometimes speaks of himself as if he were
1648Swag marriage - swarmers. 1649
the strongest and greatest saint, elsewhere as if he were the weakest and greatest sinner. 5, 290. God's nature is that he shows his divine majesty and power through nothingness and weakness. 5, 209. The weakness is ours and remains ours as long as we live. We did not believe this in the papacy, but that the saints were completely pure. 4, 1901.
Marriage in law. The consistory at Wittenberg rules in a pregnant marriage that it is invalid, the persons are to be imprisoned for several weeks, and the priest is to sit in the dungeon for eight days. 22, 1180.
Schwalb, Hans. Luther's Citation of Hans Schwalb in Matrimonial Matters. 21b, 2250.
Swallows. This miracle of the swallows is known from experience, that they lie in the water during the winter as if they were dead, and come to life again in spring. 1, 63.
Swan. Georg von Zedlitz, hereditary lord in Silesia, sent two deputies to Luther and had him asked whether he was the swan of which Hus had prophesied; Luther's answer to this. 15, 399.
Schwanhausen. Luther becomes acquainted with Joh. Schwanhausen, pastor at Bamberg, because he preaches Christ, and comforts him in his tribulations. 21a., 487 f.
Enthusiasts. The Christian church has the true, pure Word of God; the devil cannot leave it at that, and brings in all kinds of enthusiasts who bring something new and strange. 13, 792. The red spirits and the fanatics have lost Christ, baptism, the sacrament, the preaching chair, the Christian church and everything. 13, 2441. Because the swarmers snatch away God's word, they deprive themselves and others of all goods, the forgiveness of sins, baptism, the sacrament, the Lord Christ. 13, 2441. The scribblers want to argue for a long time when our Lord God tells them: "This is my body", how it rhymes. This shall not be. 4, 1418. Now our enthusiasts, who deny the sacrament, certainly deny the divinity of Christ, and what are the articles more. 12, 1606. Our enthusiasts leave word, baptism, sacrament pending, and seek Christ in heaven, but they miss his. 13, 1555. The devil is always in the world, but especially in the enthusiasts, that they want to lead God to school and teach him what he should do. 13, 1761. The enthusiasts also preach the words: "He who believes and is baptized will be saved," but they run away like a mischievous maid sweeping the house. 13, 2026. If you look at both, the enthusiasts and the papists, in the light, you will not find much great, excellent patience.
And of the great works in them, as they boast; they are naked words without action. 13, 2028. The arguments of the enthusiasts, Anabaptists and sacramentarians in all their books are of such a kind that, if they are reversed, they serve most strongly against them. 13, 2524. Luther's report on his conversations with the Zwickau enthusiasts Marcus, Storck, Münzer and Drechsler. 22, 1823 f. Luther endured about sixty of them and saw that all their proud teachings were rejected and perished like the dust of the earth. 22, 1824. In time and in a place of peace, zealots are more moderate than can be said, but in time of danger they are more fearful than a man can believe. 22, 1824. The enthusiasts fear immediately, where there is no reason to fear, like Carlstadt, since he was hidden in Luther's house, at the arrival of the Elector. 22, 1825. Satan often plagued Luther with many ravishers, more than thirty, who boasted of the spirit, and wanted to lead him from God's word to their dreams. 22, 1017. The cause against the Pabstacy went well, but the enthusiasts Carlstadt, Zwingli, Münzer 2c. also wanted to hunt for honor and thus promoted the Pabstacy. 22, 1022. A fanatic cannot be certain from the conviction of his heart and his thoughts without the Word. We have the Scriptures, miracles, sacraments 2c. 22, 646. Our enthusiasts reject Scripture altogether, just as Muenzer judged everything according to his mind and called the Wittenbergers thieves of Scripture. 22, 958. Luther does not want the swarmers in Nuremberg to be punished unless they do not want to recognize and obey the authorities. 21a., 715 f. The fanciers blasphemed our dear Lord, calling him a baked god, a broth god, a wine god 2c.; to us they are called carnivores, blood drinkers 2c., 20, 1768. 20, 1768. The fanciers would have liked to make a delusion before the populace, as if we held Christ in the sacrament localiter, and ate him up piece by piece and spooned up blood. 20, 1768 f. It displeases the enthusiasts very much that Luther always praises his book "against the heavenly prophets" as unbitten by them. 20, 1015. Luther wrote against the celestial prophets, there is nothing answered, except their own conceit and gloss. The same is true of the booklet against the enthusiasts. 20, 1021. The reason and cause of the arrogance of the prophets is that one must put the words "this is my body" out of one's eyes and first think of the things through the spirit. 20, 1022. The scribblers confess that our mind is like the words in themselves.
1650Hawkmoth . 1651
The words are natural, and to speak according to the sound of the words, our understanding is right. 20, 1036. The enthusiasts must prove why the words should not be understood as they sound, but differently, then they must give us other words and text, which is certain. 20, 1036. The fanciful text "this means my body", or "this is my body's sign", is not spoken by God Himself with such words, but by men alone. 20, 1036. The enthusiasts themselves are all insecure about their text, and none of them has been able to prove theirs consistently so far 2c. 20, 1036. The enthusiasts are divided and make various disgusting texts from the words, so that they are not only uncertain, but also against each other 2c. 20, 1037. The fanciers have lit the fire and now want to shift the blame of the disunity from themselves to us; this is what Carlstadt, Zwingli and Oekolampad do. 20, 772. The fanciers say that we should keep peace, and do not stop increasing the discord themselves, as everyone sees and hears. 20, 773. The fanciers say that it is a small thing, and yet there is no piece that they drive, worry and persist so much; the other pieces all lie still. 20, 773. The devil mocks us through the enthusiasts, as if he should say: I want to cause all unhappiness and disunity with the deed, and then say with words: I desire love and unity. 20, 773] There are many, many miracles in one grain, none of which the fanciers perceive or respect. 20, 739. The swarms strangle Christ my Lord in his words 2c., want to have me dead, and then say that I should keep peace, they want to cultivate love with me. 20, 774. The fervent think that the words and works of Christ are only human gossip, which should give way to love and unity. 20, 774. By the fact that the fanciers are fooling with the words of the Lord's Supper, they are convicted that they hold God's word and things in low esteem and put them under human love. 20, 775. The false prophets are publicly found to have counseled such a thing, which is to God's contempt, blasphemy, disgrace, and to our eternal death and destruction. 20, 775. We will not and cannot consent to the blasphemies of the scribblers, nor will we be silent or approve of them. 20, 776. It is a treacherous kiss that the scribblers want to be friendly to us and obtain from us that we should watch their burning and murder and keep silent. 20, 776. Against the saying: "This is my body," 2c., the devotees have not yet raised anything in so many writings, that
would also have an appearance, let alone a reason. 20, 777 The enthusiasts have so much unnecessary fluff in their writings that they rarely get to the point and write very little about it. 20, 778. Among the enthusiasts there is a teaching and life of the spiritual eating of the body of Christ and of his memory, 2c., about which no one disputes with them; they jump over the matter. 20, 778. That it is written in the Gospel: This signifies my body, or this is the sign of my body, is so certain that the scribes defy God's judgment. 20, 781. How Luther could be the best commentator, and not want to distort or reverse the text, and not interpret any word differently than it reads in Scripture. 20, 789 ff. The reason on which the enthusiasts most stubbornly stand and insist is: It is contrary to one another: Christ is seated in heaven and his body is in the Lord's Supper. 20, 795. The fanciers pretend that the Scripture compels them, which they know is not true, but they attack the Scripture with cunning and outrage. 20, 799. The scribes prepare the way for this, that one will deny Christ, God and everything with each other, as they partly also begin to believe nothing at all. 20, 800. The mockery of the enthusiasts serves to excite the mad mob that asks nothing of the Scriptures. 20, 800. That I should visibly show with eyes and fingers that Christ's body is in heaven and above the table at the same time, as the scribblers desire, I truly cannot do. 20, 802. The scribblers make great and much chatter where it is not necessary: of spiritual food, of Christ's sitting in heaven, of remembrance in the Lord's Supper 2c. 20, 803. The enthusiasts think that no one should notice why they put a lot of writing on unnecessary pieces, and on necessary pieces not a bag, but their dreams. 20, 803 f. The fanciers confess that Christ is at the right hand of God, and thus they want to have won that he is not in the Lord's Supper. 20, 810. The strongest reason of the swarms why Christ's body is not in the Lord's Supper, which they also mean seriously, is: It is hard to believe that Christ's body is in heaven and also in the Lord's Supper. 20, 820. We have the enthusiasts by their own confession, that they are hostile to the sacrament, have resentment, disgust, unwillingness and abomination against it in their hearts. 20, 821. Another null reason of the fanciers is: It is not read that the apostles worshipped the sacrament; therefore they did not believe that Christ's body was there 2c. 20, 821. The fanciers say: The works and miracles that Christ did were visible, but because in the Sacrament the body of Christ was visible, they did not believe that it was there.
1652Hawkmoth . 1653
If the miracle is not visible, then Christ's body is certainly not there. 20, 822. The other best piece of the enthusiasts is the saying: "Flesh is of no use", which Oecolampad praises as his iron wall. 20, 823. The saying: "Meat is no good" is the strongest reason and a real iron wall for us, and against the fanciers. 20, 829. The devotees separate the words, in which the spiritual food stands, gawking at the bodily food, so that they are not aware of the words before 2c. 20, 837. The fanciers should prove that the fathers' sayings are not alone like or able, but should and must be understood on their delusion. 20, 852. The enthusiasts want to make a bright, clear text dark and shaky with a dark word, and then say that it is the truth. 20, 856. The fanciers are guilty, because they boast of truth, of proving this to us, who say that their truth is vain uncertain delusion. 20, 862. If it is true that one may change the words and interpret them anew, that he is also not guilty of proving it, then there is no saying in all the world, it serves for the fanciers. 20, 866. If the words are to be accepted for what they are, according to the languages, that bread means bread, body means body, then there is not a saying in all the world that helps the enthusiasts. 20, 866. As the scribblers believe and take supper, they do not need the words: "This is my body" 2c. at all, but it is enough: Christ took the bread, gave thanks and broke it 2c. 20, 869. It is in the hearts of the scribblers that the words, "This is my body," are left over and of no use, and would very much like that they were not in it 2c. 20, 870. The enthusiasts lead us away from the simple meaning of these bright, simple words: "This is my body", by their deception. 20, 872. The fanciers want to know how Christ's body is in the bread, or it should be false that it is in it, and cannot yet know how they see, hear, speak 2c. 20, 881. This is necessary, that the scribblers make clear and prove how the two pieces are against each other: Christ's body sits at the right hand of God and is in the Lord's Supper at the same time. 20, 886. The swarming Rotte carries Luthern around with such a judgment that, because he has written against the peasants, the spirit has departed from him, and he, being obdurate, cannot understand the bright truth 2c. 20, 891. The spirit of the enthusiasts is a false, lying spirit that blames Luther for teaching forgiveness of sin through physical food alone, when he has read and prayed differently. 20, 926. The enthusiasts become public liars about their research, and dispute what they themselves have said.
and no one teaches. 20, 928. This is what the fanatics who preach in Zurich, Basel and Strasbourg 2c. should teach and prove that our understanding is wrong and that Christ's words, "this is my body," are false. 20, 936 f. If Christ's body can sit above tables and still be in bread, which the scribes admit, then he can also be in heaven and where he wants to be, and still be in bread. 20, 939. The falsifiers are guilty of proving that God no longer knows a way for Christ to be in heaven and his body in the Lord's Supper at the same time; for their doctrine stands on this. 20, 941 f. One letter of the words: "This is my body" is more certain and better for us than all the books of the scribes, even if they wrote the world full of books. 20, 946. The spirit of the enthusiasts is a useless washer, when it is not necessary, and flutters and flutters about, when it is necessary to speak. 20, 903. The sect of the enthusiasts has so many discordant heads, as a sign that Satan is master and spirit here. 20, 904. The enthusiasts make it clear what kind of spirit they have, as one that only wants to break and not to build, to arrange and not to heal; that is the devil. 20, 905. Where the swarms left baptism and sacraments right, the Christians could still escape with their souls under the pope and be saved; but now the sacraments are taken away from them. 17, 2192. The enthusiasts should help the poor Christianity, which the pope has under him and tortures; but they are missing and murder the Christianity under the pope. 17, 2192. The swarmers deny Christ because they deny his words. 9, 1510. With the enthusiasts the letter is a dead being on paper, but St. John writes that the letter is a means by which one comes to faith and eternal life. 9, 1514. Why do the enthusiasts want to instruct us and others through their writings, if the letter is neither valid nor useful? 9, 1514. If the fanciers say that the spirit is before the writing, and that they had the spirit first, then they wrote; this is nothing. 9, 1514. Our fanciers teach that one should run away from wife, child, house, and farm; and this is supposed to be the means of escaping the temptations of Satan. 9, 1527. The devil now mixes law and promise, faith and works into one another through the fanciers, and crushes the poor consciences, drives and chases them into the law. 9, 805. The fanciers wish, ask and strive for their adversaries to be completely put to death, yet they praise love. 9, 1460. Fanciers, especially the originators of sects, cannot be convicted with sayings of the Scriptures, because they immediately gloss over the words of the devil.
1654Swarmers - swarm spirits. 1655
They have in readiness the means with which they distort the Scriptures. 9, 281. The zealots, iconoclasts and sacramentarians have not overthrown the papacy with their actions, but have strengthened it even more. 9, 296 Because we abhor and condemn the blasphemous teachings of the zealots, they call us flatterers and new papists, who are twofold worse than the old ones. 9, 86. The fanciers first confirm what is ours, and then they improve and explain it more clearly, as they say what we have not understood sufficiently or not quite correctly. 9, 86. 9, 86. The gushers boast much of the Holy Spirit, but they come of themselves, sneak in, and say they are called by the Holy Spirit. 8, 30 f. All swarmers say they seek God's glory, but they seek their own glory. 8, 36 f. The enthusiasts and the spirits of the mob despise the outward word or preaching ministry and say that there is nothing to be gained from it, because the people do not become more pious and better from it. 7, 2289. The devil wants to make the simple believe that there is nothing wrong with the preaching of the gospel; we must lead a holy life, carry the cross and suffer much persecution. 7, 1595. The zealots (like Zwingli) also teach what has been taught in the papacy: if a man does what is in him, he will be saved by it. 2, 1828. The enthusiasts must tell us that our religion has no appearance; that is why they take on a sinister countenance, wear bad clothes 2c. 6, 389. After Christ and the true word have been lost, there is no end to error and nonsense among the enthusiasts. 6, 416. The enthusiasts deprive God of the word and the signs by which he revealed himself to us, and deal with the mere God. 6, 225. It is rightly considered that the enthusiasts must be possessed by Satan, who despise the outward word as if it were ineffective. 6, 243. The fanciers do this with their sacrament: it does not have to make them saintly nor give them grace, but it shows and testifies how saintly and holy they are. 5, 1173. The fanatics and iconoclasts have considered the work of burning images or tearing them down as a perfection and righteousness before God. 3, 1808. The enthusiasts only look at the outward images and storm the images, but they ask nothing about the fact that we should cling to the word of God alone. 3, 1673. The swarms also confess that Christ died, hung on the cross and made us blessed, but they deny that by which we receive Him. 3, 1692. The fanciers say that the Spirit alone must do it, that I obtain the grace of God; the oral word, the dew,
The sacrament is of no use. 3, 1693. The enthusiasts thought that the thing would be advisable if they took away the idols, because they were worshipped by the people. 3, 1674.
Enthusiasts. The spirits of the swarms despise the faith and want to rule the people according to the letter of the law of Moses. 3, 6 The spirits of the swarms have been moved around by the devil through overindulgence in the word, they have been felled and overprotected; through this he has been given space. 3, 1737. The enthusiasts reject the people from the preached word or outward preaching, of which Paul says that the Spirit worked in their hearts through his preaching. 2c. 12, 838. It is the way of the spirit of enthusiasm, he must spout other things, because one asks, and always teach us what we know, so that he does not have to prove what he has undertaken. 20, 927. The spirit of the swarmer should prove that Christ is not in the Lord's Supper; this he leaves pending, and proves that we are not redeemed by eating his body, but by his suffering. 20, 927. The gushing spirits do not take away the confidence of the works, but strengthen the works much more and let the confidence remain on them. 11, 1415. If a swarmer spirit wants to say: Eh, God cannot be crucified, then you say that this person has been crucified, who is God and man. 7, 1952.
Swarm spirits. The spirits of the swarm reproach us for being so stiff and hard about the small matter and for making disagreements; thus the wolf did to the lamb. 20, 772. The swarm spirits command the execution of the laws to the common people, with contempt for the persons in authority. 3, 1436. The swarming spirits hand over the sword to the common mob against the lawful authorities, in order to kill all the wicked, that is, those who do not keep it with them. 3, 1534. The swarm spirits completely reverse the way of salvation by starting with the killing of the flesh. 3, 1533. The spirits of the swarm despise the word and teach a new way that righteousness is brought about through our powers. 3, 1533. What the swarm spirits mean by "killing". 3, 1533. The swarm spirits kill themselves in such a way that one cannot easily see greater hopefulness, greater presumption, arrogance, envy, hatred, anger, impatience, avarice 2c. 3, 1533. The swarming spirits or sectarians mix Christ's kingdom with the kingdoms of the world and seize the world's regiment. 5, 123. Because the swarming spirits do not distinguish between the kingdom of Christ and the kingdoms of the world, they put Christianity in the process of change.
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of some external things. 5, 124. The swarm spirits ridicule the oral word and the preaching ministry of the Holy Spirit. 5, 404. The swarm spirits judge that we are far worse than the papists and therefore hate us more bitterly than them. 9, 593. The rebels and swarm spirits are much more lenient in their hatred against the papists than against the Lutherans. 18, 2008. The devil is all interested in how he wants to seduce us from the word and faith, and this devil's way is followed by all the fanatics. 1, 187. The fanatics hate us in the most hostile way, because we dispute and abhor their errors and heresies, of which they keep sowing new ones in the church. 9, 593. The fanatics think that the oral word is useless, because it does not bear fruit with most of them. 7, 187. 7, 187. The spirits of the gushers believe that Christ is so trapped and surrounded in one place that he cannot be elsewhere in the meantime. 8, 799. A single swarming spirit can overthrow in a short time and from the ground up what many right preachers have built up in a series of years through laborious work. 9, 72. The enthusiasts who stirred up the peasant revolt in 1525 said that evangelical freedom frees man from all laws. 9, 454. Without the applause of the mob, the swarm spirits are exceedingly fearful, for they hate and flee the cross of Christ and persecution. 9, 724. The swarming spirits left the right order and taught in an ungodly way many things that are against God's word, of the sacraments, of original sin, of the oral word. There we set ourselves against them. 9, 725. The spirits of the swarms say against us, first, that it is not fitting that Christ's body and blood should be in the bread and wine; second, that it is not necessary. These are their best reasons. 20, 737. How the gushing spirits have no end of boasting, but blaspheme and revile God and the servants of Christ in the most poisonous way. 20, 771. The spirits write, make books and admonish that one should not tear apart Christian unity, love and peace for the sake of these things. 20, 772. Luther's writing: "That these words of Christ: This is my body 2c., still stand firm against the swarming spirits." 20, 762 ff.
Schwarzenberg. Luther wishes Baron Johann von Schwarzenberg luck on his daughter's departure from the monastery. 21a, 671.
Sweden. Luther recommends a teacher for his son to King Gustav I of Sweden and exhorts him to provide for the establishment and equipment of schools. 21b, 2326 f.
**silence. "**Silence" often stands for calm patience in the Holy Scriptures. 4, 367. All who are silent about the sins and transgressions of God's commandments do not love God. 12, 186. If thou hearest of thy works and godliness, that it shall be nothing, and holdest thy peace, it is right; but if thou wilt not suffer it, and wilt contend for it, it is nothing. 11, 2225.
Pork. Luther and all the dukes of Saxony say that pork is superior to all delicacies. 22, 1712.
Schweinfurt. Peace treaty between the protesting estates and the Catholic ones at Schweinfurt. 16, 1799 ff. Luther's concerns about the peace treaty at Schweinfurt. 16, 1826.
Sweat, the English. Until Luther, English sweat was a national disease (namely, of England), but now it has become common in many countries. 1, 253.
Sweat addiction. When the sins increase, the punishments also increase, as in our time unusual diseases go, as the sweat addiction and similar plagues. 1, 594.
Switzerland. Luther says: I would gladly die if we could win back the church in Switzerland and the cities and bring it into order; then Pope and Emperor would be afraid of us. 22, 1024. Switzerland is a barren and mountainous country, therefore they are endelich and hurtig, must seek their food elsewhere. 22, 1624.
Swiss. Among the Swiss, a very strict order and discipline is kept as far as outward appearance is concerned; but they believe nothing, they have fallen away from the word and faith. 2, 1827.
Indulgence. Indulgence turns into desolate, wild, crude, careless, ill-tempered people who can't quite get into anything. . 5, 877.
Schwenkfeld. Schwenkfeld and others now speculate about God as the monks did in the old days. 1, 1252. The fact that Schwenkfeld concludes that no external thing helps to salvation, thus also not baptism, the preaching of the Gospel 2c., is not true, for God has appointed these things to our salvation. 1, 1249. Luther's admonition to Caspar Schwenkfeld to desist from his error. 20, 1660 f. Luther's judgment and answer from Caspar Schwenkfeld's letter and booklet, sent to him. 20, 1662 ff.
Sword. We preach that the secular sword should be left alone and that the authorities, to whom God has given the sword, should be honored; we do not use the sword as the pope does. 13, 1642. The sword of the spiritual state should not be iron, but spiritual.
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that is, the word and commandment of God. 19, 886. The fact that the Lord says: "Let both grow together" is related to the sword, that the Christians should not take up the sword, nor should they use the sword to cut out the primordial herb. 13, 1642. It is God's will to use the secular sword and law to punish the wicked and to protect the pious. 10, 379. In the deal with Peter in the garden, it is obvious that he is a preacher or church person to whom the sword is not due. 13, 372. God gives the sword into the hands of the temporal authorities, that is, it is God's will and order that they should wield the sword for the benefit of the subjects. 13, 373. Because God has commanded the secular authorities to ward off the anger and to protect the pious with the sword, you should seek protection there. 13, 374. In the kingdom of God one should not use the sword, but in the kingdom of the world God has given a different command. 13, 190. There were many in the Old Testament who wielded the sword with all their might and yet were gentle and mild in their hearts. 11, 1344. The right of the sword is not denied in the Gospel, but confirmed and praised, which we certainly do not read of any permitted thing. 15, 2530. Without the sword, the church of God cannot exist in this world, since because of the licentiousness of the wicked one can neither be sure of life nor of the use of his goods. 15, 2531. The great multitude in the world cannot be governed with kindness, therefore one must defend his will with the sword; if not, no one could be safe from him. 9, 1200. The sword must be wielded for the sake of the unbelievers, so that they may be punished if they harm others, and so that the common peace may be preserved. 9, 1037. Although Christ confirms the sword, he did not use it, because it does not serve his kingdom, since only pious people are inside. 10, 384. If all the world were true Christians, that is, true believers, no prince, king, lord, sword or law would be necessary or useful. 10, 381. Because the sword is a great, necessary benefit to the world, the Christian most willingly places himself under the sword's regiment, giving lap 2c. 10, 385. The right sword against the devil is that you are strong and firm in the faith; against this the devil cannot win but must flee. 9, 1290. The sword must be wielded for the sake of unbelievers, so that those who harm others may be punished and forced by force not to do harm. 9, 1199. Although a Christian wields the sword, he does not need it for himself, nor does he avenge the devil.
He does not defend himself, but only for others. 9, 1037. 1199 f. This is also the work of Christian love, that one protects and defends a whole community with the sword and does not suffer it to be insulted. 9, 1037 f. 1200. Also the Christian people may wield the power of the sword, and are obliged to serve their neighbor with it and to force the wicked, so that the pious may remain in peace. 9, 1037. 1199. Christians let themselves be ruled by the word of God, do not need the worldly rule at all for themselves, but the unbelievers must have the worldly sword. 9, 1038. It is not enough to resist the devil with faith and hope, but the sword, the word of God, must also twitch and strike at him again 2c. 9, 855. Whose cause is not commanded, let him not presume to wield the sword. 8, 869. Peter is pious, and he is driven to such nobility that he wields the sword, nothing but his great love and loyalty to his master; yet Christ punishes it. 8, 870. While the jurists argue about what is right or wrong, see if he who wields the sword and wants to defend others has a command to do so or not. 8, 871. Where the mob gets the sword under the pretense of doing right, it goes badly. 8, 871. If you see your neighbor doing wrong, admonish and punish him with words; but keep your fist still and your sword in its scabbard. 8, 872. God has ordained that the pious should have peace; for this purpose he has appointed the secular sword, that it may keep the peace. 11, 796. The sword is a mighty thing when it is drawn and struck according to the word of God; again, it is blunt when it is drawn without God's command. 6, 493 A minister of the word must be prepared to have the sword at hand, for the devil may cease for a time, but he will come again. 5, 366. Where the sword of the King of Christ strikes, it brings about righteousness, life and salvation. 5, 367. Christians are allowed to use the sword for the sake of evil people, so that they may be resisted and the pious protected. 3, 246: The sword is not used internally, but externally to defend the wicked. 3, 176. The first commandment of the worldly sword is Gen. 9, 6. 3, 175. God has ordered the worldly sword and violence to punish the bad boys who do not want to be ruled by their parents. 3, 194. The secular sword can only defend the work, but it cannot defend the heart. 3, 79. the prince of Saxony coat of arms or shield has two swords.r in a white and
1660Schwertfeger , Joh. - Scotus. 1661
black field; what this means. 11, 1344 f. The papists preached about seven swords that the Virgin Mary carried, and nothing came of it but idolatry. 12, 1931.
Luther asks for Johann Schwertfeger that he be given the lection on civil law. 15, 2495.
Schwörborn. The name Schwörborn (Bersaba) was also given to a well in Erfurt. 2, 234.
swear. He who swears without need, namely, if the authorities and the law of love do not require him to do so, sins. 1, 1675. He who swears rightly serves and honors God and invokes his name; he who swears falsely blasphemes and curses the divine majesty and dishonors it. 1, 1675. Where one can render service to another, a brother is obligated without hesitation to do what the other's need requires, including swearing. 3, 1201. Moses does not command to swear, but insists that, when swearing is required, it should not be done otherwise than by the name of God. 3, 1429. God swears by Himself that the first tablet and the first commandment shall remain true. 3, 1878. It is permitted to swear, even to one's neighbor or friend. 4, 946. A Christian does not swear unless he is at the will of another out of love because of his weakness. 4, 1644. According to the necessities of life, we must absolutely swear, and yet one must not swear according to the will of the heart. 4, 1644. There are people who have a greater desire to swear in their hearts than is actually necessary in their deeds. Christ rebukes and punishes these. 4, 1644. One cannot deny that Christ and St. Paul have often sworn. 7, 457: One should not swear out of one's own pride or habit. 7, 460. Out of obedience to the authorities, to confirm the truth or to make things agree, for the sake of peace and unity, it is right to swear. 7, 461 If I see someone in spiritual distress and distress, weak in faith, with a despondent conscience or an erroneous mind, 2c. I should not only comfort him, but also swear to it. 7, 461. Where thou hast God's word, God grant thee grace to swear quickly, to punish, to be angry, and to do all that thou canst. 7, 462. Love is also a reason to swear, although it is not demanded by the authorities, but is done for the benefit of the neighbor. 7, 461. The apostle Paul swears holy and godly, so that the prestige of the divine revelation would not be diminished by the pretense of apostolic prestige. 8, 1405.
One should not swear for evil, that is, for lies and where it is not necessary and useful, but for good and the betterment of one's neighbor. 10, 43. If necessity, benefit and blessedness or God's honor demands it, a Christian should swear; in this way he uses another for the service of the forbidden oath. 10, 393.
Swear, that. Swearing is not evil in itself, because it serves the glory of God, that one calls him as a witness of truth and as an avenger of falsehood. 6, 1199. swearing is a good work, by which God is praised, truth and justice are confirmed, lies are repulsed, people are brought to peace, quarrels are tolerated. 10, 43. Where it is in and according to God's words, everything is right. To swear, to be angry, to lust after a woman 2c. 7, 460. There is a twofold swearing, a good and an evil one. The first is done so that one may believe in the things that pertain to blessedness. 3, 1196. Evil swearing is twofold: the first, which happens out of habit; the other, because someone swears falsely intentionally and knowingly. 3, 1196 f.
Scipio. In all the histories of the ancients, Luther consecrates only the one Scipio who had the fame that he did not become puffed up and proud for the sake of luck. 2, 1387. To Scipio, the honest hero, I would wish well that he were in heaven; he could rule. 22, 1225.
Scotists. The Scotists say that the article of our Christian faith: Descended to Hell, cannot be proved from Scripture. 4, 1475.
Scotus. Scotus, Bonaventure, Gabriel, Thomas were, since the papacy flourished, very idle people, they had to fantasize. 22, 1402. Scotus says that man, by the ability of his mere natural powers alone, can love God above all things. 1, 580. Scotus says: Man can love God above all things, because he loves himself above all things 2c. 9, 391. Scotus and Occam said that the love given by God is not necessary to obtain the grace of God, but man can love God above all things by natural powers. 9, 175. Scotus says: If one can love the lesser good, much more can he love the greater than God is. 22, 903. The proof of Scotus: I love a lesser good, therefore I love a greater one more, is taken from human depraved inclinations, therefore it is useless. 9, 392. Scotus disputes from where God will take the fire on the last day to burn the world. Thus those who want to be wise commit great folly. 1, 1540. Scotus,
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Thomas and others had great gifts, but they misused this gift entirely for godlessness. 4, 1836. Scotus has written very well on the third book sententiarum. 22, 1402 f.
Scultetus. Spalatin praises Hieronymus Scultetus, Bishop of Brandenburg, as a kind gentleman, who would have liked to have been quite skilled in the matters. 15, 409.
Sebastian. St. Sebastian is venerated because of pestilence. 3, 1160. If someone feared pestilence, he vowed himself to St. Sebastian or Rochius. 10, 34.
Secerius. Luther exonerates the Hagenau printer Johann Secerius from a serious charge. 21a, 857. Luther's letter to the printer Johann Secerius in Hagenau and identically to Johann Herwagen in Strasbourg. 17, 1578.
Six. The number six is the first perfect number. 4, 522.
Six-cities. As in Silesia there are six cities, so in the empire Babel and Assyria may also have been four cities. 1, 675.
Six-week woman. According to the Law of Moses, a woman in six weeks' childbirth had to stay inside until she was considered clean. 12, 1220. A woman in six weeks' childbirth is not unclean because she gave birth to a child, but because God wanted her to keep herself inside 2c. 12, 1223. The six-pregnant women of the Jews had to be unclean; what they ate, drank, touched, where they stood, walked, sat, all that had to be unclean. 13, 2657.
Seckel. A Seckel is a local florin; thus four Seckel make a florin. 3, 369. A Seckel is the place of a florin its quarter florin. 3, 1569.
Sects. God forbids the cults and sects to have a little progress, so that we may have cause to call upon God. 3, 801. The sects and the spirits of the sects boast that they have the right spirit, and yet it is nothing but blasphemy. 3, 1075. In the church, new sects are invented daily, so that it is divided into the smallest parts, and meanwhile the unity of love is completely neglected. 4, 828. The sects sometimes agree in appearance, namely against the truth. 4, 827. All sects agree in that they speak useless things, and each flatters his party. 4, 827. How the sects have sprung from one another. 4, 826 f. No sect has ever arisen from which other sects have not soon arisen. 4, 826 Because the sects have not grasped the doctrine of trust in God's mercy,
it was easy for the devil to plunge them into wrong opinions. 5, 571. All sects and righteousness, invented by men, perish in the end, but the estates established by God remain and preserve the right in the world. 5, 1065. The authors and teachers of errors and sects never return to the truth. 9, 265. The author of a sect is converted to the truth with great difficulty or never. 14, 2164.
Sectarians. The sectarians, who came forth with their new opinions, not only about the sacraments, but also about other articles, have disrupted unity. 9, 726. Although the sectarians seem to do great harm to the church, they are the cause of our word becoming daily brighter and purer. 4, 1818.
Soul bath. The soul bath in the papacy was established as a sign that the deceased would not remain dead. 7, 1203. About the soul bath, that it should not be a soul bath for the souls, but an example of Christ, when he washed the feet of his disciples. 21a, 710.
Soul. In Hebrew, soul is called the life of the body or a living body. 3, 60. 174; 8, 1246. Soul is the spirit according to nature, in the work that it makes the body alive and works through it, and is often taken for life in Scripture. 7, 1381. Soul in Scripture is called the life of the body, which is therefore in the five senses, and everything that the soul works through the body. 11, 1541. Soul in Hebrew is the natural being and life of the body. 3, 60. The scripture calls 'soul everything that lives in the five senses. 3, 60. Soul is the essential life itself, through which the body is animated. 4, 566. The soul is the spirit or the life of man in the external senses; the soul sees, hears, speaks, cries and laughs. 2, 293. "Soul" is our life, which talks, hears, sees, eats, drinks, smells, in short, everything that is and sustains life. 13, 1223. 2743. God created your soul without your doing, since you were nothing yet, so he can preserve it well; therefore trust it to him. 9, 1097. I did not like to have my soul in my hand and care, because the devil would have devoured it in a moment, but God has it in his hand 2c. 22, 1327. The papists have no saying in the whole Scripture to prove and establish that one should do something for the soul of the departed. 11, 2389. No soul has ever appeared from the beginning of the world; God does not want it either. 11, 1207. If you want to pray for your father's soul, for your mother's soul, you may do it at home in your chamber,
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and let thereafter be good. 11, 2389. Luther's opinion of the state of souls after death. 15, 2557 f. Aristotle describes the soul as the first instinct of a body that has the capacity to live; with this he only wanted to blind his readers and listeners. 19, 1464.
Shepherds of souls. Bishops and pastors of souls should believe that their office is not ineffective, even though no fruit seems to follow from the outward appearance. 6, 598.
Soul Masses. The text and almost the cornerstone and best reason of the sophists for the soul masses is 2 Macc. 12, 43. ff. 18, 877. On the basis of the words Revelation 14, 13: "Their works follow them", the papists pray that God will look at the works that are done to the deceased with vigils and soul masses. 18, 884 f. Luther consoles Bartholomew of Staremberg for the loss of his wife and admonishes him from the papal soul monks, Vigils 2c. 21a, 640 ff.
Pastors. We must pray that we have good pastors and faithful stewards of the Word of God. 4, 2100. It is impossible that truly godly people could admit that their pastors are lacking. 9, 747.
Blessing. Blessing actually means a multiplication. 1, 1563. Moses calls blessing what the philosophers call fruitfulness. 1, 65. Blessing is a gift of God, which he gives us through his blessing. 3, 1362 f. God's blessing is not a bad word, in which he wishes us much good, but gives and brings all that the word promises and promises. 3, 664. In the Scriptures there are actual blessings, not just blessing wishes, but actual blessings that give and bring with them what the words say. 2, 298. What the world has in happiness and blessings, it has for the sake of the pious and holy who live on earth. 1, 894. God adorns us with His blessings for the sake of using them for the service of God, not for misusing them for lasciviousness. 6, 1535. Whoever wants to obtain blessing and true grace should run to where God's word is. 3, 450. God actually calls blessing the redemption from the curse and wrath of God, and promises that such blessing shall come through Abraham's seed to all generations on earth. 1, 754. The blessing given to Abraham goes to the whole man, body and soul. 3, 224. The blessing of Abraham is nothing else than the promise of the gospel, which shall be spread among the Gentiles. 9, 324. The blessing of Abraham has gone as far as the world is, over Gentiles and Jews, and still goes. 3, 353. The blessing of Abraham goes over all the Gentiles, but
not all accept it. 3, 353 f. The divine blessing promised in Abraham's seed is a mighty, powerful and living blessing. 3, 664. The blessing promised to Abraham agrees with the whole New Testament. 3, 671. In the blessing promised to Abraham, it is expressed that without it men are cursed all at once. 3, 352. Without the blessing given to Abraham, everything is nothing and cursed before God. 3, 352. What is not blessing must be cursed; there is no remedy. 3, 353. The blessing helps from death through life, from sin through righteousness. 3, 356. With the blessing in Abraham's seed, God renewed the promise of the woman's seed. 3, 664 f. With the blessing given to Abraham, we are to defy sin, God's wrath, death, the devil and hell. 3, 665. Abraham's blessing shall be our comfort, joy, life and blessedness forever. 3, 665. The church in the New Testament distributes the blessing of Abraham by preaching, administering the sacraments, absolving, comforting and acting on the word of grace that Abraham had. 9, 325. The blessing was brought to us by God's Son, Jesus Christ, who was born of Abraham's seed from the Virgin Mary. 1, 754. Since the blessing can only be received through Christ, it follows with necessity that it is not received through the law. 9, 330. 9, 330. The blessing in Christ is entirely spiritual, not that it takes away the sweat and labor and pain of childbirth, but the sin that brought about the curse. 3, 224. After the blessing in Christ, there remains man's labor, woman's anguish, even death; but all this does not deceive us, and we suffer it with a happy conscience. 3, 224. The blessing in Christ works in the heart, comforts and strengthens, so that no misfortune becomes too difficult for the believer. 3, 225. The blessing is so strong that the curse must become harmless and is finally taken away, but first the whole Adam must die. 3, 225. Because the unbelieving synagogue did not want the blessing in Christ, it not only lost the eternal blessing, but also the temporal and bodily blessings. 1, 754. The blessing pronounced on the people after Mass, interpreted. 3, 1362 ff. The words of the blessing: The Lord illuminate his face upon you, mean: God the Lord show himself friendly and comforting to you. 3, 1364. The words of the blessing: The Lord lift up his countenance upon thee, mean that God will keep his word in our hearts against the devil. 3:1368 For this purpose you have received a blessing from God, that you also bless those who are still under the curse, that is, pray for them, that they may be blessed.
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they also come to believe through your teaching and good conduct. 9, 1228.
bless. In Scripture, blessing means to increase and improve. 1, 744. According to the custom of the Scriptures, "blessing" is the same as praising, praising, wishing good, benevolence. 4, 515. To bless is actually to wish something good, and to curse is to wish something evil. 3, 435. To bless is to deliver from the curse, that is, from sin, death and hell. 9, 1237. The word "bless" includes all the works of God. 3, 352. That the Gentiles be blessed, that is, that righteousness be given to them, not through the law, but through the preaching of faith. 9, 324 Blessing is preaching and teaching the word of the gospel, confessing Christ and spreading the knowledge of Him to all nations. 9, 325. Because God promises that the nations will be blessed, he indicates that they were previously cursed and maledicted. 1, 1568. When God blesses a land, it is soon forgotten; so do citizens, peasants and noblemen, yes, everyone. 3, 1821. For Abraham's sake many people were preserved and blessed, as also for Isaac's sake, and God blessed the whole kingdom of Syria for Naaman's sake. 22, 402. "Bless all the Gentiles," that is, redeem them from sin, death and the devil, make them eternally righteous, alive, holy and blessed. 3, 662. Blessing in Abraham's seed is: the seed of the woman shall bruise the serpent's head. 3, 665. God blesses the fathers in the children, so that many descendants enjoy it, if the fathers have been pious. 3, 1067. Monks and priests have blessed by the saints' names, instead of with the blessing of God. 3, 1369. The blessing or benediction is to wish the persecutors all the best in body and soul. 12, 349.
see. The Hebrew language has a way of calling that "seeing" when our will and desire is done. 12, 308. Whoever lives and works in such a way that he would not like to have his deeds seen or heard publicly in front of everyone, does not live a Christian life. 12, 11. The right seeing of Christ is not in the flesh, it must be done by faith in the heart. Many have seen him in the flesh, but have not believed that he is the Savior. 11, 2173. Only Christians have spiritual sight, which comes with the faith of the heart, according to which we must also look at and know one another. 8, 297. To see God is to know God, namely, when the heart sees His goodness and grace and does not doubt that God is His Father. 9, 865. No one can see God as He is except the one who is free from the law and does not consider God to be an angry judge. 9, 866. If one sees God in faith, then the spiritual spirit is the same.
The sight is more certain than the bodily sight, for the devil can easily make a noise and a ghost before my eyes. 7, 1766. "No man shall see me and live," that is, man may see me, but he must not live; he must first die and come into another life. 3, 1948.
Seidler. Carlstadt, Agricola and Melanchthon intercede on behalf of Jakob Seidler, who is imprisoned by the Bishop of Meissen because of his marriage and Luther's teachings. 15, 2371 ff.
His, that. Seeking what is one's own is not loving one's neighbor, but following one's desires. 9, 1454.
Sela. It is not sufficiently known what the word sela serves for or what it means. 4, 308. The different opinions about the meaning of the word "sela". 4, 308 ff. Luther stays with the seventy interpreters in explaining the word Sela. 4, 311. The seventy interpreters put ckiuxsulmu for sela in the Greek translation, which is, pause, cessation, interruption of the psalm singing. 4, 308 f. Sela indicates that one must stand still and not pass by it lightly. 4, 323. The word sela is not used in the Psalter. Luther thinks that it means to stand still and to pay close attention. 5, 695. Sela is an indication of a particularly great secret movement of the heart. 4, 1180. "Sela" is a filler word to make the verse measure full and has no special meaning. 4, 1436. The seventy interpreters have translated the word sela by pause or cessation. Luther holds that it is a filler word. 14, 1547.
Selbitz. Luther asks Prince Wolfgang of Anhalt on behalf of Frau von Selbitz that he not allow her to be discriminated against by the castles. 21b, 2789 f.
Self-love. Self-love is always ungodly if it is not apart from itself in God, that is, if it seeks nothing but that the will of God alone be done in me. 2c. 8, 1596. Through the doctrine of ordered self-love, which Christ wanted to destroy completely, the seeking of one's own benefit is upheld in a very dangerous way. 8, 1596. The word: "Love your neighbor as yourself" is not a commandment of self-love, but it means: Love your neighbor as you already love yourself, without the need for a commandment. 8, 1595.
Suicide. Luther writes to Lauterbach about suicide and other annoyances; he is anxious to have several such examples printed so that they can be told in sermons. 21b, 2776 f. Luther writes to Myco-
1668selig-Sem . 1669
nius on suicides. 21b, 3037. - See also tödten.
blessed. To be saved means nothing else than to be redeemed from sins, death and the devil, to enter Christ's kingdom and to live with Him forever. 10, 126. God has not declared any article so publicly and clearly as this, that we will be saved through Christ alone. 22, 475 f. Whoever wants to know how to be saved must know that it is by grace alone and by nothing else. 13, 2707. God's earnest will and opinion is, decided from eternity, to make all men blessed and to make them partakers of eternal joy. 10, 1738. St. Paul rightly says that it is God's will that everyone be saved, because without his will it does not happen; but it does not follow that he makes all men blessed 2c. 10, 2005. As little as it is possible for divine truth to lie, so little is it possible for God to make blessed without faith. 10, 2005. God is a God who wants everyone to be saved, and therefore does not give his Son to one person in particular, but to the whole world. 13, 1103 f. The fact that not all men are saved and come to the place that Christ has prepared is the reason why they do not accept his death. 13, 1131. Although Christ's payment for sins has been made for all men, only some will be saved, because they do not want to accept such payment, and not all believe. 13, 1206. God wants all men to be saved, that is, in whatever state they are. Therefore see to it that each one comes into the "all". 22, 1938. If you will accept the gospel and adhere to it, and make yourself a partaker of its promise, and persevere in it to the end, you will be blessed. 10, 1745. Blessed are all who persevere and abide in the Son of God with steadfast faith in his word. 3, 754. Whoever wants to be blessed does not have to believe what the pope, bishops and the whole world believe, or what the Concilia decide. 3, 148. To make blessed means to redeem from sin and death. 13, 2070. To make blessed means to set free from sin and death, from God's wrath and the devil's power, from law and evil conscience. 13, 2071. It is not an evil sign if you stand in the fear of God, recognize your sin, would like to be pious, worry about your sin and disobedience; yes, you are blessed. 13, 1002.
Blessed, the. Everything will be a pleasure for the blessed, even the disgusting animals like bugs. 22, 1324. The wicked and the damned will in some measure experience the great joy of the elect and
Blessed, but will be tormented all the more by it. 22, 1326.
Bliss. It is the same blessedness from Adam and Abel and the same blessedness we have now. 7, 2030. There is no other way to blessedness than through the seed of the woman. 3, 85. Our blessedness lies in the fact that we do not separate the two natures in Christ, but let them remain in one person. 3, 658. Apart from Christ there is no blessedness, which is obtained by faith alone through the word. 22, 476. What leads to eternal blessedness are the words and works of God, which are offered to the human will, so that 'it may turn to them or turn away from them. 18, 1758. Christ did not want man's blessedness to be in the hand or will of man 2c. 19, 762. Whoever does not receive blessedness from pure grace, before all good works, will otherwise never receive it. 12, 138. The beginning, consequence and order of man's blessedness is that he first of all hears the word of God, then believes it, then works it and thus becomes blessed. 12, 208. All blessedness is certainly there, but it is uncertain and anxious whether man will endure and receive it; therefore one must walk in fear. 12, 210 f. Blessedness is now already revealed and completed, but God lets the world stand longer, so that His name may continue to be honored and praised. 9, 997. 1157. Blessedness is within you through faith, therefore the rest of your life after baptism is only waiting, waiting and longing for it to be revealed. 12, 136 f. Faith in the Word promises us many things that we will be; but as long as we are in the world, it does not appear what man's true blessedness will be. 9, 1452. God is immortal and blessed, therefore we will also enjoy eternal blessedness, not as it is in God, but as we can turn to it. 9, 1452. In the first Psalm a unique description of blessedness is given, namely he who loves the law is blessed. 4, 221.
Selmenitz. Luther advises Felicitas von Selmenitz to stay in Halle for the time being and wait to see if the Cardinal will come and take action against her. 21a, 1121 f.
Shem lived after Abraham thirty-five years, with Isaac one hundred and ten years and with Jacob and Esau fifty. 1, 710 f. Shem lived until Jacob. 3, 209. The teaching remained with Shem, and from him it came to Idumea, Mesopotamia, Arabia and Syria, then through Joseph also to Egypt. 2, 1015 f. Shem's speeches and sermons were taken for divine answers.
1670Semler - Serramis. 1671
2, 56. 2, 56. Shem was in the land of Canaan, and lived in Salem, and was called a priest of the Most High. 1, 732. Because Shem plants the right doctrine of the Son of God, the church receives 2c., he receives the name Melchizedek because of his office. 1, 900. Noah places Shem in the line and order of the saints and the church, as from him the spiritual blessing should rest, which was promised in paradise through the seed. 1, 645. Shem is therefore preferred to Japheth, because through him Christ, the promised seed, should come. 1, 435. Noah prophesies that from Shem, the middle son, the mediator will spring, or Shem will be the father of the promised seed. 14, 759. Shem and Japheth are blessed, but are actually beggars against Ham with their gender. 1, 642.
Semler. Luther asks the Elector to support Hans Semler in collecting debts. 21b, 2228.
send. We have now experienced it, and brought it to the point that our adversaries must all confess that we preach God's word and are sent by God. 7, 2090. Sending is spoken of in two ways; first, that God sends his people without any means, as the prophets and apostles; secondly, that God sends through men 2c. 7, 2092. God himself sends laborers into his vineyard, and yet he does it through men. 7, 2093. Where a spirit comes to you from himself and brings something new, beware and say: I do not ask what you preach, but whether you are sent. 11, 1426 f.
Seneca. Seneca says: Where vices and sins come into habit and daily practice, there is neither advice nor help. 1, 821. What Seneca says, one should not look at who is speaking, but what is there that is spoken, applies well to people and in worldly things, but not in the church. 1, 1266.
Senfel. Luther sends a gift of books to the musician Ludwig Senfel in Munich through Hieronymus Baumgärtner in Nuremberg. 21a, 1610 f. When some of Senfel's fine, lovely motets were sung, Luther was astonished and praised them very much, and said: I could not make such a motet 2c. 22, 1538. Luther asks Ludwig Senfei to send him a polyphonic composition of the antiphon: "Ich liege und schlafe ganz mit Frieden". 21a, 1575 f.
Sentence writers. The silent and sleepy theology of the writers of sentences has never been a power of the mouth of the young children and infants. 4, 633. The writers of sentences are awarded with honorary medals.
They are adorned, they are endowed with high position and name, they are called excellent magistri nostri. 4, 633. The writers of sentences are not brought to the fire or to death because of their opinions, until they start to act the word of God. 4, 633.
Luther intercedes with the Elector for Paul Seol, who has given Luther a rabbit. 21a, 1407.
Septuagint. The Septuagint interpreters brought the five books of Moses and the prophets from the Hebrew language into the Greek language 341 years before the birth of Christ. 22, 4. in the translation of the Septuagint, as they are careless and little attentive, are many errors. 14, 1511. The apostles seldom list the sayings according to the original Hebrew way of speaking, but often according to the Septuagint. 4, 655. The apostles read the Septuagint, but they do not follow its corruption. 6, 715. The translators of the Septuagint corrupt both the sense and the division. 6, 715. One cannot excuse the Septuagint by saying that they erred in the translation out of ignorance, but the wickedness is undeniable and obvious. 6, 716. In the Septuagint translation there are several passages in which they have erred, either through ignorance or through mischievousness, therefore they do not count for much with Luther. 2, 1767. It seems that the Septuagint has taken special care to introduce various interpretations. 2, 1848.
Seraph. Seraph is a house that stands in fiery blaze, just as the seraphim are fiery angels. 7, 1922. Seraphim means the angels, who are not only beautiful and of a fiery countenance, but also shine. 1, 289.
Serralonga, Schändliche und unsinnige Vorschläge, die Urban von Serralonga, Orator von Montferrat, Luthern gemacht, im Auftrage Cajetan. 15, 2414 f. Urban de Serralonga asks the Elector not only to have Luthern hounded out, but also to have him stoned if he does not recant. 15, 558 ff.
Serranus. Johannes Serranus (Lambert) is a good man; he should be left in Eisenach. 15, 2581 f. Luther sends to Spalatin the letter of Serranus and others, and expresses his misgivings about Serranus. 21a, 468 f. Luther sends back to Spalatin the sentences of Serranus, and recommends the petition of two monks. 21a, 473. Luther reports to Spalatin that Serranus has come to Wittenberg, and asks for support for him. 21a, 475 f. Luther repeatedly asks for Serranus (Franz Lambert). 21a, 483 f.
1672Seth - seal. 1673
Seth. Seth was the first man to whom the promise was directed to happen to his parents in paradise. 1, 395. Seth did not have God's likeness, which Adam had and had lost again, but he leads his father Adam's likeness. 1, 413. What the name Seth meant. 1, 396. 414. Seth, Enos and their children up to the tenth member kept God's word finely, but when they went away, it stopped. 3, 138. After Adam's death, Seth was the highest prophet and high priest who taught his own that God had taken Enoch, who was our flesh and blood, to a better life. 1, 422 f.
Plague. Many seem to get the English plague much more by imagination and fear than by contagion, and imagination brings on the fall. 21a, 1350. The booklet about the remedy against the English plague is the cause that many, when they start to sweat, believe out of fear that they are infected by it. 21a, 1351. When the right English plague occurs, the sick, as Luther hears, cannot be saved by any remedy at all. 21a, 1351. - See also sweat.
It is the devil's game with St**. Severin**, who after his death said that he had to suffer unspeakable torment because he had aste the seven tides at once and had not spoken at the proper time. 19, 1137.
Severinus. Luther exhorts Severinus, an Austrian monk, to give up the monastic life. 21a, 1019 ff.
Severus. St. Severus is the patron saint of the Walkers. 3, 1175.
Sforza. Sforza, the Duke of Milan, is said to have been the son of a farmer and a cook or sutler, but came to the Duchy. 2, 1786.
Sichern. Sirach calls them a foolish people who live in Sichern, as the Germans say of the Swabians and Bavarians. 2, 851. Sichar was made from Sichern, Joh. 4, 5, by an error of the writers. 2, 1912.
safe. A Christian cannot be safe, because he sees that he has not yet overcome all the dangers that the enemy thinks up every day. 4, 1902.
The secure, the. Let the example of Christ and His harsh sayings and the examples of God's wrath be held up to the secure and hardened, so that they may repent. 9:641.
Security. To walk in security is when one, having lost Christ and the birth from God, lives in sins. 9, 1459. From security, and that one is sleepy and careless in divine things, are often
great, grave cases and abominable sins arose. 2, 98. Through sadness the devil kills the body, through security the conscience, as much as there is in it. 22, 790. The security that is now in the world is much more harmful than all heresies. 12, 1521. God must at times send us war, thieves, robbers, riots, fire, water, pestilence 2c. so that he may teach us to understand what protection and security are. 5, 1307.
Sickingen. Franz von Sickingen has promised Luther protection. 15, 2505. Franz von Sickingen promises Luther protection against all enemies through Hutten; Silvester von Schaumburg does the same with the Frankish nobles. 21a, 288. Luther writes to Spalatin: Yesterday I heard and read the true and lamentable story of the death of Franz Sickingen. 21a, 507. If the Rottengeist causes bloodshed, he does it in his own way, as he did before to Franz von Sickingen, Carlstadt and Münzer. 17, 1934 f. 1937.
Seven. The number seven indicates perfection. 6, 1779. The seventh number in Scripture is considered as much as a common number, or as much as all. 14, 1840.
Seven number. By the seven number is indicated the Holy Spirit and all the gifts of the Spirit. 14, 2033.
Siebenzcit. The names of the seven times (horae canonicae) are: Matins, Prim, Third, Sext, Non, Vespers and Complet. 3, 1034.
Sieberger. Luther asks Spalatin for a legacy for Wolfgang Sieberger, which Spalatin has to pay out. 21a, 66. Luther asks Augustin Himmel in Colditz to collect the grace money for his servant Wolfgang Sieberger. 21b, 1959 f. Luther acknowledges that he received the interest for Wolfgang Sieberger from Augustin Himmel, but complains about the ungangable coins that the Schösser enclosed. 21b, 2657 f.
Victory. The Gentiles also recognized that the victory is not based on the great team and power, but that it is given by God. 4, 1968. In this life we have the victory in word and faith, but in that day also in revelation, bodily and visibly. 8, 1350. Christ's eternal, glorious victory against sin, death and the devil shall be mine, if only I believe in him and recognize him for the person who has brought such things to me and to all believers. 13, 1892. This is the very highest victory, when one overcomes the wisdom and exceedingly brilliant righteousness of the ungodly. 4, 227.
Seal. Christ passed through the sealed tomb without breaking the seals that were pressed against the tomb. 13, 509.
1674Sigismund , Emperor - Simony. 1675
God has confirmed his words with signs as with a seal, so that we should not doubt. 11, 953. Whoever accepts the preaching of the Gospel once, has a seal and a letter, that is, his heart is certain and has no doubt about it. 7, 2080.
Sigismund, Emperor. Emperor Sigismund was a fine, highly understanding, pious man, but to the things of his time too low, with thoughts and luck. 5, 829. The Emperor Sigismund had no more luck after the Concilium at Constance, where he had the escort broken, which was given to John Hus and Jerome. 10, 330.
Sigismund. Luther recommends Sigismund to Spalatin for a scholarship, and informs him that he will write to Sickingen. 21-i, 271 f.
Silver coin. In the time of Judas the betrayer, a piece of silver was worth as much as a Joachimsthaler or Rhenish florin now. 2, 1740. A silverling, to be counted according to our coinage, makes half a Rhenish florin. 13, 360.
Silo. Shiloh is, as the Chaldean says: Messiah. 20, 1912. The Jews juggle in the text Gen. 49 that Silo should be called the city of Silo, where the ark of the covenant was 2c. 20, 1910. Other juggleries of the Jews with the word Silo: it is Jeroboam; it is called "sent" and is the king Nebucadnezzar of Babylon 2c. 20, 1911 f.
Simeon. Simeon was the most distinguished fratricide and the most wicked of the brothers. 2, 1505. Nowhere in all the holy scriptures is it found that those of the tribe of Simeon have done anything worthy. 2, 1718. Simeon and Levi, the murderers of Sichern, were the most wicked of boys. 2, 1070. Simeon and Levi were the ringleaders against Joseph. 2, 1066. Simeon and Levi will have been the most prominent ringleaders against Joseph, because it seems that Reuben and Judah did not want to commit this horrible sin. 2, 1100. Those of the tribe of Simeon wandered through the places of the other tribes, that they sought their sustenance by writing and teaching the children. 2, 1717. Luther holds that Christ was killed by the two tribes of Simeon and Levi, because the chief priests were of the tribe of Levi, the scribes of the tribe of Simeon. 2, 1117. The two tribes of Simeon and Levi persuaded the whole bunch of Jews before Pilate that they should ask to let go of Barabbas and crucify JEsurm. 2, 1937. Luther believes that Simecn and Levi were blessed as far as the soul is concerned, but the shame and
Nevertheless, the stain has remained on her entire family. 2, 1947.
Simeon. Simeon said: This child will not only be a savior prepared for all nations, but also a light to enlighten the Gentiles. Joseph and Mary marvel at this. 13, 1503. Simeon knew from the prophecy of Jacob and Daniel the time when Christ would come, from the prophecy of Abraham that he would belong to all nations. 13, 233. Simeon studied and learned from the prophet Isaiah that the Child Jesus should be a light of the Gentiles. 13, 233. The Holy Spirit revealed to Simeon that this child was the Savior, because he could not know it by nature. 11, 2155.
Simon the Lord. Simon's sin is a minor offense that is laughed at as if it had been well done. 13, 2092 f.
Simon, a certain one. Luther recommends a certain Simon to Jonas for employment in the preaching ministry. 21a, 1316 f.
Simon, a monk. Luther recommends to Spalatin a former monk, Simon, for the preaching ministry. 21b, 2965 f.
Simon of Cyrene. Simon of Cyrene is an example for all Christians who have to carry the cross of the Lord Christ; but because of such carrying, their sins are not forgiven. 13, 438. Monks and nuns who are in earnest lead a hard life, but this is not Christ's cross that Simon carries, because they put it on themselves by their own choice, without God's command. 13, 437. Simon means as much as one who lets himself be told and follows. 13, 437. Simon of Cyrene must repay the Lord Christ among the soldiers and carry His cross. 13, 437. Some heretics have claimed that Simon of Cyrene was crucified instead of Christ. 6, 727.
Simonides. The learned poet Simonides, asked what God was, answered after several days of thinking: The longer I think about it, the less I know about it. 8, 761.
Simony. The lawyers, who are the most pious, punish those who run to Rome for benefices and fiefdoms, or for spiritual authority and offices, and call this simony. 11, 1116. Simony is when one buys or sells an ecclesiastical office, property, gift or authority for money, as Simon Magus did. 1, 1618. Simony is when I sell a spiritual thing for money, which should be given for free. 1, 1622. The right simony is where one buys and sells spiritual things for money, as, God's grace, faith, love, miraculous works, the gifts and power of the Holy Spirit. 2, 106. Among the canonists this is called simony, not where one buys the gifts of the Holy Spirit,
1676Simonia - Sirach. 1677
but where one buys or sells the gifts and goods that people have given to God or the Church. 1, 1620. The canonists call it simony when someone wants to sell a parish, or when a bishop takes money and ordains one to the priesthood for it. 1, 1620. The canonists do not punish simony, but if our church servants and parish priests take wives, they condemn them and kill them. 1, 1621. The canonists err shamefully and do not know what simony is, but mix spiritual and corporal goods among themselves. 1, 1625. The whole papacy is sunk and damned into hell, because they all practice simony, not according to our, but according to their own right. 1, 1621. If simony were to be taken away, all the pomp, honor and glory of the pope would soon fall away, and he would remain only a bishop of Rome. 2, 108. Whoever wanted to take away simony from the papacy would do as much as if he put the devil in heaven. 2, 105. The papacy with its substance and essence is full of simony, and if you take away simony from the papacy, you have taken out the sun. 2, 104. The glory and great splendor of the cardinals in Rome would not remain if you took away simony. 2, 104. If the simony would come again in schwang, then the people would freely turn their good from it, but the priests 2c. who teach God's grace, you do not want to give. 2, 109. Where one has fallen away from the right main doctrine, from the justification of faith, the whole world is afflicted with simony. 2, 110. Whoever is a pastor or preacher, and preaches the gospel so that he may gain wealth and honor in this world, is afflicted with the vice of simony. 2, 111. Simony, of which the canonists write, is somewhat lighter and only bodily, and is to be drawn to external and worldly robbery. 2, 110. The pope should recognize the benefit that our doctrine absolves him from the vice of simony, because he only robs temporal goods, as gold and silver, which are not spiritual goods. 1, 1621. The pope does not sell the office of preaching, indeed he does not ask for it, therefore he should not be accused of simony but of theft and robbery. 1, 1621. Simony is a spiritual vice and sin, where one takes money for the gifts of the Holy Spirit, and not for bodily gifts or goods. 1, 1622. Simony would be, if a church servant would not teach you and tell you about forgiveness of sins, deny you absolution, unless you have it
buy it from him for money. 1, 1622. When the pope says that he who brings five pennies could redeem a soul from purgatory, this is actually simony, but not one based on truth, because the redemption of souls does not follow. 1, 1623. 1, 1623. Simony is an impossible thing in regard to things, for God cannot be sold, but in appearance and pretense it is very mean. 1, 1623. Simony also existed in monasteries, for whoever gave a hundred guilders, four beggings were held for him in the year. 1, 1623.
Simonist. The pope is a true Simonist, for he offers mercy and forgiveness to anyone who will give him a named sum of money. 1, 1622.
Samson. Samson was a wonderful warrior and savior before all others, who did everything by the inspiration of the Holy Spirit. 2, 2022. The blessing given to Dan was fulfilled in Samson. 2, 2021.
Sinear. Sinear is the name of the flat land on which Babel was built later. 1, 672. Sinear is the land that was later called Babel or Babylonia. 1, 694. Sinear is Chaldea. 3, 195.
sing. The evil spirit is not pleased where one sings or preaches God's word in the right faith, and cannot remain where a heart is spiritually joyful. 3, 1888 f. In so many churches, monasteries, convents, 2c., people wear themselves out with singing and reading that the world is full of it everywhere, and yet all this in one heap is not worth a penny. 7, 499. Luther wrote a letter to Hausmann while the Weller sang with him at dinner. 21b, 1844.
Senses. The duller the senses are, the closer they must be to the objects perceived by them. They follow one another like this: 1. feeling, 2. taste, 3. smell, 4. hearing, 5. face. 22, 1916. Where the heart receives new light, a new judgment and new impulses through the gospel, the outer senses are also renewed: the ears hear God's word gladly 2c. 9, 765. The words of the Holy Spirit cannot have more than one simple sense, which we call the written or literal sense of the tongue. 18, 1307. Out of ignorance, some have given four senses to the Scriptures. 18, 1309. Knowing this, that faith brings with it all that a Christian should have, we all have one sense and opinion, and there is no difference among works. 9, 1059.
Sirach. It seems that Jesus Sirach was from the royal tribe of David, like
1678Sitm - son. 1679
one may take from Philo, about the two hundred years before Christ's birth. 14, 78. The book of Jesus Sirach is so far called in Latin: Ecclesiasticus, which they have translated: "the spiritual discipline". 14, 78. The book of Jesus Sirach is not of one master's value, but is drawn together from various masters and books, and mixed with each other. 14, 78. The book of Jesus Sirach is much used in the church, but with little understanding and benefit, without it having to boast of the clergy's status and church pomp. 14, 78. It seems that Jesus Sirach has compiled the best he could find from many books. 14, 78. The book of Jesus Sirach is useful for the common man, so that one might call it a book of housekeeping 2c. 14, 78 f. Luther says: We have read the Book of Jesus Sirach like a torn, trampled and scattered letter together again, and wiped off the dung. 14, 79. The book of Jesus Sirach deals entirely with the household, so the "Ecclesiastes" with the world regiment. It is house law and city law. 22, 239. Although the papists have the Book of Sirach in the Canon, it would, according to Luther's judgment, be worth more than all not to be considered canonical. 18, 1763. The book of Jesus Sirach was not considered by the ancient fathers to be in the number of the holy scriptures, but as a fine book of a wise man; we leave it at that. 14, 78. The passage of Sirach: "If thou wilt" must be understood in such a way that by this and similar words man is reminded of his inability. 18, 1777 The meaning that Erasmus and his followers put into the passage of Sirach is in conflict with the whole Scripture and is only extracted from this one passage. 18, 1772. In Egypt at the time of Jesus Sirach was a delicious liberei, by the Euergetes father, the king Philadelphus, prepared. 14, 78.
Sitna. Sitna means resistance, from which the word Satan comes. 3, 419.
Morals. As far as the teaching and instruction of extraterrestrial mores is concerned, one cannot blame the pagans for their skill and diligence. 1, 621.
Moral doctrine. The ungodly crucify and miserably torture the people with their ungodly fables and teachings from the moral doctrine of the philosophers 2c. 4, 410.
Moral precepts. A true Christian has no need of moral rules, because the spirit of faith guides him to do everything that God wills and brotherly love requires. 21a, 327.
Sixtus. The papists have invented a lie about Pope Sixtus, that he, on the sea
The pope said that he had come into danger and had ordered the sea to be still, and it had happened. 1, 1545. With the miraculous work of Pope Sixtus, the papists wanted to prove that the pope was a governor of Christ. 1, 1545.
Smet. Luther asks Amsdorf to intercede for a poor prisoner in Eilenburg, Brosius Smet. 21a., 1408**.**
Socrates. Socrates said: I consecrate that I consecrate nothing; if he understood it differently. 5, 1518. Socrates and others who have taught that the soul is immortal have been ridiculed by others and have been outcast and condemned. 1, 102. Socrates spoke well: It is better to suffer injustice than to do injustice. 2, 1147. When Socrates was asked which was better, to take a wife or not, he answered: You do whichever of the two you want, and you will regret it. 2, 362. The pagan Socrates said: one should ask God to give us what is good for us, because he knows it best. 20, 871.
Sodomites. The sin of the Sodomites is a very peculiar monstrosity, in that they depart from natural lust and heat, and desire quite unnatural things. 1, 1226.
Sodomitism. The vice of sodomitism is so common among popes and cardinals that even recently a pope himself sinned himself to death in such a sin 2c. 16, 1650. The Carthusian monks are the first to have brought the abominable shame of sodomitism from the Italian monasteries to Germany. 1, 1222.
Apples of Sodom. The apples of Sodom are the most beautiful apples, but when they are cut open, they are full of ashes and shameful stench inside. 1, 594. The apples of Sodom, which grow in the region of the Dead Sea, are undoubtedly monuments of the sins and wickedness that have been practiced in those places. 1, 851.
Son. To the first son belonged the regency and the priesthood. 3, 106. From Adam until Christ, the firstborn son has always had two honors before the others, namely the priesthood and the dominion. 11, 2153. In the law it was commanded that the firstborn son should be presented and given to the Lord after the six weeks. 13, 1664 If there are many sons in a house, according to civil law, the youngest inherits the father's house. 2, 1925. The father creates heaven and earth from nothing through the son, whom Moses calls a word. 1, 12. The honor to bring back everything that was lost in paradise.
1680Son . 1681
was not the son of man but the son of God. 1, 430. When you know the Son and His will to reveal Himself to you and to be your Lord and Savior, then you are certain that God is also your Lord and Father. 2, 180. If you hold the Son of God who became man, you also have the hidden God with the revealed one. 2, 182. God sends His Son to take on Abraham's flesh and blood. 3, 671. The Son is eternally born of the Father and has His divinity not from Himself, but from the Father alone. 3, 671. The attribute of the Son is that He became man and is set as Lord and Judge over all men and over all creatures. 3, 1891. The Son is not another God nor idol, but with the Father one true, eternal God. 3, 1908. Jews, Turks and heretics call God, creator of heaven and earth, Father, but do not believe that he has a son in the Godhead apart from the creature. 3, 1933. When the serpent, the devil, wanted to fell Adam, he incited him against the Son differently, saying: "You will become like God". 3, 1958. Just as the fall of Adam happened, that he pushed himself differently against the Son, God again let the Son alone become man differently, so that Adam would be raised up again through him. 3, 1958. Therefore, the person of the Son was manifested differently and became man, so that we might rise again in Him through His humanity, who had pushed ourselves against His divinity. 3, 1959. Both, the devil and Adam, wanted to deprive the Son of His honors, because only the Son is equal to God or the image of the invisible God. 3, 1959. The Son of God, who is set up as a man to be king, does not seek what is his, but proclaims the commandment of God to others for blessedness. 4, 276. We are challenged by sins, we fear death and damnation, only for the sake of it, because the conscience doubts whether Christ is the Son of God. 5, 129. That Jesus is the eternal Son of God is the main point of our faith and the highest article of the Gospel; therefore the devil has so seriously opposed it through Arius and his descendants. 5, 129. That Christ is also the Son of God, begotten in eternity, could not be seen with the eyes, therefore the King himself teaches this, and faith is necessary. 5, 130. There is only One God, and yet the Father and the Son. Reason asks: How so? Answer humbly: I do not know. 5, 133. We are not to believe that the Father has a different attitude toward us than we hear from the Son, who truly, because He is for us, is the Father.
cannot hate us. 5:135 Those who deny the Son, as the Jews and Turks do, also deny God Himself and are detestable idolaters. 5, 159. Because the Father and the Son are one, the Father cannot be worshipped without the Son, and those who want to serve the Father must serve the Son. 5, 159. If we worship the Son, there is no danger that we are idolaters, for the Father commands it, saying that if we worship the Son, we worship Him. 5, 457. In no other way can we reach the Father more surely than through the Son, in whom is all the fullness of the Godhead. 5, 457 f. In the word Son is included the Christian freedom, by virtue of which we have been freed from Moses and from the office of death. 6, 180 f. The word "Son who is given to us" comforts us by its relation to us against the bondage of sin, death and hell. 6, 182. With the Son you have the heavenly Father, the Holy Spirit, the angels and all creatures as friends. 6, 186. If you cling to the Son and remain steadfast to Him, you will not lack the right path, you will not cling to your own dreams, and you will not fall into danger. 6, 185 f. The Jews did not crucify the Son of David, but by crucifying the Son of Mary, they also crucified the Son of God. 6, 664. What was encountered by the one who is the Son of God is said to have been encountered by the Son of the Virgin, and vice versa. 6, 665. The very son whom the mother calls her son, God the Father calls his son, even according to his nature, and Mary is the mother of the Son of God. 6, 665. Since we cannot know what God's essence is, God sent His Son, His image or likeness. If we know him, we know God. 6, 1573. Whoever accepts the Son in faith, whoever honors the Son, truly believes in God and honors him. 6, 1573. Through the righteousness of the Son of God, we set ourselves up against sin and retain the certain hope of salvation in all hardships. 6, 1586. In the Godhead, the whole divine being goes into the Son, and yet the Son remains in the same Godhead with the Father, and is with him One God. 7, 1540. God, the eternal Father, is neither made nor created nor born of anyone, but the Son, the eternal image of the Father, is born of the Father alone. 7, 1551. This is the highest honor, comfort and joy of Christians, that God's Son took on human nature, became their flesh and blood, sits at the right hand of God 2c. 7, 1617. The only begotten Son is equal with the Father Creator.
1682Son . 1683
Through the Son becoming man, we poor people who believe in His name become children of God, and God becomes our Father. 7, 1663. Whoever has the Son has no need, but is also God's child; through the only begotten Son he becomes God's son, and a co-heir and brother of Christ. 7, 1664. All that the Son speaks and does is pleasing to God, not only by grace, but is in itself righteous and good; he loves the Father with all his heart. 7, 1669. Everything is entirely on the Son, so that no one knows anything about God, unless the Son, who knows the Father's heart, reveals it to him. 7, 1713. There is only One Son, and yet two natures, so that Mary can say: Jesus is the Son of God, born of the Father in eternity, and also my Son. 7, 1905. The Son takes the human nature from the Virgin Mary, and the divine nature from God, the heavenly Father. 7, 1906. The Son, who was sent into the world by the Father, never left the Father's side, and the Son, who remained above, became man and became the Son of Mary. 7, 1907. All things are subject to the Son of Mary, who is truly man, namely the angels, principalities and all creatures, because Godhead and humanity became one thing and one person in Christ. 7, 1908. The Son has immutably retained His deity, and, according to human nature, has descended, become man, and gone to the lowest places, that is, hell, and again to heaven. 7, 1909. The Son of Man, that is, the Son of the Virgin Mary, ascended and descended, and abode in heaven. 7, 1912. We condemned and lost sinners are made sons of God by believing in Him. 7, 1954. Only the Son is said to save from death and to give eternal life. This is not written by any angel, nor by John the Baptist, nor by Mary. 7, 1955. The Son has two births: one eternally from the Father, the other temporally from the Virgin, and yet is only the only Son. 7, 2152. Whom Mary calls her true, natural Son, the Father also calls His true, natural Son. 7, 2152. God wants to be known, honored and worshipped only in the Son; whoever does otherwise does not honor and worship God, but the devil. 7, 2156. Whoever despises the Son also despises the Father, for His divine nature, honor and power is in the Son. 7, 2156. Whoever despises the Son also despises the Father.
The one who does not honor or worship the Son and does not recognize him with the apostle Thomas as his Lord and God is lost and eternally damned. 7, 2157. The Father has appointed the Son as King and has given him the kingdom, that he should be the Lord over all and that all men should honor and worship him. 7, 2158. Because of the unbelief of the people, the Son is neither greater nor lesser; he has remained safe from all tyrants' power and sharp minds. 7, 2158. Those who do not want to accept the son as their God, creator and savior, he will crush with an iron scepter, as he did to the Jews, Romans, Egypt, Greece 2c. 7, 2158. God's and Mary's Son is One Son, not two; Christ is God and man, and is only One Christ, not two; One Person, not two; God is man, man is God in One Person. 7, 2160. There are indeed three persons of the eternal, divine being, but only the middle person, the Son, became a man. 7, 2165. The Father and the Son are One Being, One Will, One Spirit, One Wisdom, One Work, yes, One Godhead and One Thing. 7, 2258. When you hear the word and voice of the Son, it is the voice of God the Father, who preaches and speaks of the Son, that he was sent into the world for you 2c. 7, 2291. Whoever sees the person born of the Virgin Mary also sees the Son of God. 7, 2291. My faith attaches not only to the Son of God or to the Godhead, but also to the one who is called born of Mary and is the same. 7, 2304 f. Thou shalt not know anything of any God or Son of God, except he who is called born of the Virgin Mary, and who became man. 7, 2305. With the words: "Son of man" Christ indicates that he is truly God and man, and wants to have the human nature with him. 7, 2374. The faith in the Son could not grant eternal life if he himself were not true and eternal God. 8, 265. He who honors the Son for the works he does does not honor the Son alone, but in him the Father. 8, 376. The Jews crucified not only the Son of man, but the true Son of God. 8, 385. God the Father sent His Son into the flesh and crucified and died for you. If this is true, why should you fear or flee from him? 8, 423. God wants us to know the Son as we have been reconciled to the Father through His blood, that we may come before Him. 9, 988. It is impossible for you to love the Father if you do not also love the Son, whom He has begotten from eternity. 9, 1498. Who
1684Son - sola. 1685
who accepts the Son, shall have all grace and be a dear child; whoever does not, must remain a child of wrath. 9, 1768. He who worships the Son worships the Father, and what the Son gives, the Father gives. The Son and the Father have the same honor, gift and power. 9, 1834. We believe that the Son is the same God as the Father, whether he is crucified in weak humanity. 9, 1835. Because the Son speaks so sweetly and lovingly to us, it is impossible that the Father should be angry with us. Only believe this firmly and surely. 9, 1836. Because we could not have helped ourselves, God's Son goes to us and pulls us out again, and steps himself into mud and lets himself be crucified as an evil-doer. 10, 989. Christ is called and is God's Son, not by God's will and grace alone, but is a true, natural Son, by true, natural, divine birth. 10, 2086. God has commanded us not to worship other gods; but God wills that the Son should be honored with glory, that He may be honored. 11, 1148. God has given to the Son as much as he has under him, for "to sit at the right hand" is to be like God and to have all God's creatures in his hand. 1'1, 11. 48. The Father has given the Son for our sin, and what we want from him we should ask through this Son, and it will be given to us. 11, 2217. As no one comes to the Father except through the Son, so no one knows the Father except through Christ the Son. 11, 2211. The servants and prophets preached to the fathers, and they believed them; the Son, the Lord Himself, preaches to us; much more should we believe Him. 12, 152. There is nothing before the Father, but only the Son, to whom he is beloved. He who wants to be dear and valuable to the Father should run into the lap of the Son. 11, 2141. In the saying, "This is my beloved Son," lies all that is written in the whole of Scripture. 11, 2141. Such glorious praise and honor that Christ is the dear Son is not said by the Father for the sake of Christ, but for our sake 2c. 11, 2142. If I know this and am certain that the man Christ is the Son of God and pleases the Father, then I also concede that everything this man speaks and does is pleasing to God. 11, 2142 f. The second person is called the only or only begotten Son of God, because he alone is born of the Father and has no equal among all creatures. 12, 654. Jesus Christ is the true, natural Son of God the Father, that is, of the same divine, eternal, created being of God the Father. 12, 654. Only the Son, not the Father nor the Holy Spirit,
became a natural man, blood and flesh, as we are, suffered, died, rose again, ascended to heaven 2c. 12, 655. We can still our heart and say: God has promised me through his Son and confirmed through baptism that whoever sees and hears the Son shall be free from sins 2c. 12, 970. As God saves his Son from death and the devil, so he also wants to save us; this is our comfort, through which we will be saved. 12, 1526. The Son is truly distinct from the Father, who is the same God as the Father. 12, 1669. In the Scriptures, no Son is called especially the Son of God, except this one. 12, 1882. Christ is natural, eternal Son of God; but we come to glory through Him, because He died for us and rose again for our good, through faith in Him 2c. 13, 523. God has given us everything in Christ, be it devil, sin, death, heaven, righteousness, life, because the Son is ours as a gift, in whom everything is with one another. 13, 655. Whoever does not know the Son, nor assumes that he boasts, says, knows about God what he wants, then it is not a true knowledge. 13, 1140. We should always walk in leaps and bounds that God has given us not only body and soul, but His only begotten Son, and through Him eternal life. 13, 1224. The Son, exalted to the right hand of God, is not another God, but is with the Father and the Holy Spirit one, true, eternal God. 13, 2072. Everything must be given with the Son, be it devil, sin, death, hell, heaven, righteousness, life; everything must be ours, because the Son is given to us as a gift. 13, 2098. He who worships the Son does not worship a foreign God, and he who calls upon the Holy Spirit does not call upon a foreign God. 13, 2692. The Scriptures testify mightily that the Son and the Holy Spirit are natural, eternal God, equal to the Father in omnipotence, power and glory. 13, 2693. If we were not so blind, we should always leap to the conclusion that God has given us not only body and soul, but His only begotten Son, and through Him eternal life. 13, 2743.
sola. Luther shows why he wanted to use the word sola in Rom. 3, 28. 19, 972 f. If there is talk of two things, one of which is confessed and the other denied, then the word solnm, "alone," is needed in addition to the word "not" or "none. 19, 974. That Luther added solum, "alone," to Rom. 3, 28, is not only due to the language, but the text and the opinion of St. Paul force it. 19, 978.
1686Solon - Sophists. 1687
Solon. Where a country is such that master and servant love each other, they will remain well before their enemies, as is written of Solon and the city of Athens. 5, 871.
Special things. To start something special: to run to a monastery and serve God, not to eat meat, eggs and butter during the fast, not to sing Hallelujah during the fast, there is no word of God. 13, 1685.
Sun. Moses calls the sun and the moon the great lights. 1, 49. that the sun rises daily is a great miracle. 3, 948. The first office of the sun and the moon is that they are like lords and stewards of the day and the night. 1, 51. The sun shines and shines so that one can work and work. 1, 51. The sun with the planets has its course and movement around the earth in the very subtle matter. 1, 31. The sun has its course in the thinnest air, is not supported by solid bodies. 1, 31. The sun covers in every hour in its uninterrupted course many hundreds of thousands of miles in the great circumference of the circle of animals. 22, 158. The earth is the center of the circle and the course of the sun, which travels with inexpressible speed in its untiring course through the outermost circles. 22, 158. Sun and moon do not make day and night, but govern day and night. 3, 40. When the sun and the moon lose their light, God indicates a future misfortune or punishment. 3, 41. That sun and moon should be "signs", the stargazers have drawn on their lies. 3, 41. Reasonable, wise people, like Pliny, have said that the sun is God and have worshipped it. 3, 1677. If the sun did not shine, nothing would stand, neither house, castle nor yard, no kingdom on earth. 3, 1677. Because the sun, the noblest creature outside of man, should not nor can be God, much less the impotent Mammon and other creatures. 3, 1677. The pagans worshipped the sun because it gives light and food. 3, 1725. Because the sun was created before sin, its light will have been much brighter and more beautiful. 1, 95. Since Christ suffered, the sun was darkened, and yet the month was not new. For if otherwise there is an eclipse of the sun, surely the month is new. 7, 1358.
Sunday. Sunday is called a day of rest or a holiday or a holy day. 3, 1086. Not for the sake of the commandment of Moses, but for the sake of love and need, Sunday was kept, that we might rest and learn the word of God. 3, 1085. Sunday is ordered for the common people, so that everyone can rest on the same day.
The sabbath is now changed into Sunday, and the other days are called working days. 13, 897. The Sabbath is now changed into Sunday, and the other days are called workdays; Sunday is called the day of rest or holy day. 10, 1349. The resurrection of Christ moved the apostles to change the Sabbath to Sunday, and that the Holy Spirit was sent on the day of Pentecost. 22, 994 f. The apostles moved the Sabbath to Sunday, mainly because they wanted to tear this delusion out of the hearts of the people, as if they would become righteous by keeping the law. 22, 994. The Fathers instituted the observance of Sunday, Easter, Pentecost 2c. so that the people might know God through the Word, and use the Sacrament 2c. 9, 539. Would to God that there were no holidays in Christendom but Sunday, that all the feasts of Our Lady and of the saints were kept on Sunday. 10, 1349. Some ordinances are made, not that it is necessary to keep them, as to celebrate Sunday, Easter, Pentecost, Christmas, but to hear God's word. 10, 1670 f. We keep Sunday, Christmas Day, Easter and similar festivals completely free; we do not burden the consciences with these external customs. 9, 538. Sunday is kept, especially so that those who have no leisure at other times can hear the sermon on the feast day. 3, 1085. Christians have kept Sunday, not Saturday, because Christ rose on Sunday. 3, 1084. The sophists treat Sundays or holidays in such a way that they make a sin out of them if someone does something small. 3, 1047. Since Sunday has been set aside as a holiday from time immemorial, it should be kept that way, so that it may go in harmony. 10, 46 The Sunday after Easter is called White Sunday, because those who were baptized went dressed in white linen. 12, 526. We Christians have the freedom, if we do not like the Sabbath or Sunday, we may take Monday or another day and make it a Sunday. 12, 1964. The pope does not have the power to celebrate Sundays or other days as necessary. 3, 1085 f.
Sophists. Sophists are those teachers who, in great and serious matters, throw dice with words by which the simple are easily deceived. 15, 1562. The sophists are blind and blind guides. They believe God in past and future things, in present things they do not believe him. 4, 1186. The sophists dare to speak about any matter according to what they suspect of it.
1688Sophists - Sorbonne. 1689
4, 538. The sophists make men safe and pure, careless and careless by pretending the insurmountable ignorance. of the advanced bolt 2c. 4. 1168. The sophists have this theological rule that man can earn grace from purely natural forces. 22, 1830. The godless sophists make us uncertain about the grace and love of God toward us. 4, 1185. The sophists have darkened the prophecies with their interpretation. 3, 637. The sophists interpret Mosi's words in such a way that they say it is possible for us to fulfill God's commandments, yes, it is easy for us. 3, 1611. The Sophists cannot understand that a Christian is righteous and yet still has sins. 4, 1574. The Sophists suppose that righteousness is a condition in the heart; if it is there, they think the whole man is holy in spirit and body. 5, 511. The Sophists teach that only the lower part of nature is corrupt; it is drawn by unchastity and evil desire, but the higher part has pure light. 5, 525. The dreams of the sophists and school theologians show how inconsistent they taught about the forgiveness of sins and about righteousness. 5, 505. The sophists want to earn or buy God's grace from him by free will, that not God's grace but our merit earns the grace. 5, 1157. The sophists want to buy righteousness from God, but God is not a huckster nor a fugger. 4, 1432. All the Sophists do is to outline the ground and build up their own. 4, 1450. The Sophists cannot earn what is God's goodness with the abominations of their mass, foundations, monasteries, pilgrimages 2c. 5, 1157. The Sophists think thus: that knowledge is in the understanding, but righteousness in the will; therefore the knowledge of Christ cannot be righteousness. 6, 634. The Sophists claim that infused faith can exist in mortal sin; thus they clearly confess that they understand nothing at all about faith. 9, 633. The sophists argue about two different wills of God, the sign and the good pleasure. 1, 485. With the speech: If a man does as much as is in him, the sophists have awakened people to prayer, fasting, pilgrimages and the like. 1, 580. The Sophists say: I am holy, I have purified myself through my repentance and confession; all the good I will now do, I will sell to the peasants and laymen 2c. 2, 2005. The sophists teach wickedly and unjustly that even a speck of love is enough. The sophists teach wickedly and wrongly that even a little love is enough to attain eternal life. 1, 1334. The doctrine of the sophists: To him who does,
God gives grace, as much as there is in him, is the source of all idolatries, errors and sects 2c. 7, 248. 7, 248. The Sophists impudently say that a man, whether he is in mortal sin or not, can prepare himself for grace and thereafter earn eternal life. 7, 672. The Sophists cannot get rid of the thoughts of reason, which pretends that a right knowing and a right willing is justice. 9, 309. The Sophists have taught that nature is corrupt, but the natural powers are intact, therefore the understanding is pure and the will good and intact. 9, 235. The sophists attach nothing at all to faith, since they attach righteousness to faith only for the sake of love. 9, 358. A sophist feigns modesty in gestures and words, otherwise he bristles with pomposity, presumption, arrogance, malice, unworthiness, presumption, ignorance 2c. 18, 1083. The sophists ascribe to nature what is God's grace; this must not be suffered. Further, they make men sure that they do not sweep out sin. 18, 1173. The sophists still today smear their glosses on the words of Christ: If you believe, they say, you have only begun; if you want to be saved, it must be by works. 13, 2027. Although the Sophists have trampled the gospel underfoot, put it under the bank, despised and condemned it, nevertheless it has remained through him who remembers it forever. 5, 1086. The sophists impose on us as if we taught that God alone made promises and did not also interpret the law and command us what we should and should not do. 1, 947. One should avoid the sophists and, as the Scriptures do, speak plainly, clearly and loudly, especially about high divine things. 15, 1562. The sophists at the Diet of Augsburg rejoice and exult when they have done something evil. 4, 1562.
Sophocles. Sophocles says: "If all people's misfortunes were gathered together and a judge were to distribute them equally, everyone would say: Give me back my misfortune. 3, 1651.
Soranus. Luther asks the Elector, on the basis of the expulsion of Lorenz Soranus, to resist the arbitrary procedure of the Zwickau City Council. 21a, 1636 f.
Sorbonne. Luther believes that the Sorbonne is so called from the sorbis, the apples near the Dead Sea, which outwardly have a very beautiful appearance, but inwardly are ashes. 22, 1525.
1690Sorge - Spalatin. 1691
Care. The small, the work and the suffering remains on you; the greatest, that is, the worry, God takes on himself. 9, 1287. No philosopher or legislator teaches that one should cast all worry on God, therefore the world also knows nothing about it, leaves in line what it should do, and also does not want to suffer anything. 9, 1286. Human worries, thoughts and counsels are of no avail, like the world regiment of Plato. 5, 1455. Solomon does not condemn human works, but forbids worries and sorrow; he demands works. 5, 1449. Where worries of food are concerned, they are soon followed by scratching and scratching, and mammon stirs itself up viciously; then God is lost. 3, 1701. The world regards the care of food not as a challenge, but rather as a virtue, and praises the people who seek great goods and honors. 7, 561. God often does not seem to care for us, therefore godless people depart from him, seek the protection of the saints, sometimes also of the devil and the magic arts. 4, 1851. The care of love is divine and Christian, that of self-interest or mammon is contrary to faith and love and hinders the care of the ministry. 7, 562. The devil sows worry in our hearts, but worry does not belong in it, but on our Lord's back. 9, 1325. Whoever wants to carry out his office rightly will have to suffer, but let God take care of it. 9, 1323. The world, against St. Peter's advice, takes upon itself the care that it should cast upon God; it is too heavy and unbearable for it. 9, 1286. The care that comes from love is commanded, but that which is beside faith is forbidden. 11, 1622. Christ would have us be such people that we would have no concern for our person, both spiritually and physically, or temporally and eternally. 11, 1383. God has let me live without my care until this hour, for this he has given me his dear Son as a certain pledge of eternal life; therefore only go with joy, my dear soul 2c. 12, 689. The believer does and suffers what he should, because he knows that he is called to do so; but he gives the care home to God. 12, 689. This is the art and virtue of Christians, that they know where to leave and place their care before all people on earth. 12, 689. It is pleasing to God that we do what we are commanded to do and leave it to Him to decide how we will go out and what we will accomplish. 12, 688. The worry is an indication that we do not have confidence in God, that he wants to feed us; thus God is blasphemed to the highest degree. 13, 880. The pagans despair of
God, stuck full of worry, do not think that God will give them anything. But you have a Father in heaven who knows what you need. 13, 2370. Whoever is a Christian, do not let avarice and worry pass you by, but learn to trust God, work and let God provide. 13, 2369.
care. To care means to be attached to with the heart; for what the heart does not mean and love, I do not care for. 7, 561. Christians should not care for food, God cares for them before they think of it; but they should work, that is commanded them. 11, 1627. We should not care for ourselves, for we have the Lord near us and willing to provide for all needs; but for other people we should care. 12, 1104. To think that God cares for us and loves us as his children is true and certain; this belongs to faith, which rightly regards God's word and work. 2c. 9, 1853 f. One should let God do the worrying, one should do the work. 3, 98.
Diligence. If in the world regiment and other arts nothing is accomplished without diligence, this happens even less in theology. 5, 349.
Soest. Luther proposes to the council of Soest some men suitable for the position of a superintendent. 21a, 1745 f. Luther reports to the council of Soest that he has been able to get Johann de Brun to accept their job, and recommends him. 21a, 1753 f. Several articles recently falsified by the papists and praised against the Lutherans, together with a letter from Luther to the preachers at Soest. 19, 640 ff.
Spalatin. Luther wishes Spalatin and his bride well. 18, 1987 Luther does not want to disturb the joys of Spalatin's young husband untimely by his letters. 15, 2641. Luther reproaches Spalatin for his timidity; one must finally act for the gospel. 21a, 368. Luther complains against Spalatin about a vehement letter in which he did injustice to Jonas. Thus Jonas and also he would be forced to leave. 21a, 664 f. Luther refuses Spalatin to leave the court, unless his intended marriage requires him to do so. Luther declares that he is not willing to enter into marriage. 21a, 666 f. Luther invites Spalatin to his wedding feast. 21a, 762 f. Luther recommends to the Elector John that Spalatin and the prior Eberhard Brisger be employed as pastors in Altenburg. 21a, 765 f. Luther wishes Spalatin luck on his marriage and returns to the reasons that prevented him from being at the wedding. 21a, 813 f.
1692Spangenberg - Speier. 1693
On behalf of the University of Wittenberg, Luther tells Spalatin what he should say to the chapter of the Abbey of Altenburg, since they threatened him with the loss of his position as canon because of his marriage. 21a, 815 f. Luther exhorts Spalatin to overcome the weariness of his office. 21a, 1200 Luther consoles Spalatin about the blasphemies he suffered because of his marriage. 21a, 1229 f. Luther wishes Spalatin luck for the blessing he had bestowed through his sermons during the convention at Schweinfurt. 21a, 1747. Luther asks Spalatin to help a pastor, who has lost almost everything through fire, to receive the gift promised to him by the prince and visitators. 21b, 1817. Luther asks Spalatin for a servant of the princes of Anhalt for a piece of land, which belonged to the monastery near Weida. 21b, 1899 f. By order of the Elector, Luther asks Spalatin to come to Wittenberg. 21b, 2134 f. Luther reassures Spalatin about the newly established consistory, by which he fears to be rebuked. 21b, 2553. Luther gives Spalatin his concern about a case of conscience. 21b, 2785 f. The council at Altenburg has complained to Luther about Spalatin; Luther exhorts them to patience until he himself will mediate between them next. 21b, 2805 f. Luther wants to give Spalatin only oral information about what has been written to him and by which people about Spalatin, so that not a word escapes the pen 2c. 21b, 2829 f. Luther admonishes Spalatin to forgive his schoolmaster for a one-time misstep. 21b, 2880 f. Luther promises Spalatin to write a preface to the book he sent him; however, Luther wants a change in it. 21b, 2923. Luther reassures Spalatin about the delayed printing of his book; all presses are overflowing with books 2c. 21b, 2952. At the request of the Elector, Luther names several pastors to fill Spalatin's position, who had died on January 16, 1545. 21b, 3073 f.
Spangenberg. Luther recommends an official sent there to Johann Spangenberg in Nordhausen. 21b, 2403.
Spain. Since the queen was recently ill in Spain, some people were brought to her and scourged themselves with iron scorpions, so that they might atone for God with their blood. 2, 1625.
Spaniards. The Spaniards look for the money in wells, hack; where the earth is new, there they dig in, newly whitewashed walls they tear down. 22, 1264. Luther says: I would rather have
The Turks are an enemy because the Spaniards are patrons who tyrannize to the utmost. 22, 1609. The Turks and Spaniards are crude and inhuman enemies. 2, 935. The French are lecherous, but the Spaniards are quite unruly and surpass the Italians and French in all wickedness. 22, 1772. Italians and Spaniards are both deceitful, but the Spaniards surpass those in cruelty. 22, 1639.
save. One should diligently save God's blessings and not squander them, but save for future needs. 13, 285 Those who save much and only think about how to increase the number and not decrease it are idolaters. 11, 1634.
Specerei. It would be necessary to reduce specerei, which is also one of the large ships in which the money is carried from Germany. 10, 346 f.
Woodpecker. Luther wishes Rector Nicolaus Specht in Baußen good luck on his marriage and sends him a wedding gift. 21b, 2291.
Bacon. Speck is a grove near Wittenberg. 7, 1922.
Speculations. Those who make themselves believe that they are delighted by their speculations and elevated to heaven are people who know nothing of the law and the gospel. 2, 955. An old father in the desert warned his monks against secret speculations. 1, 1251.
speculate. Whoever wants to speculate and think about God in a godly and right way should not do so without the Word, but should take hold of the Son of God who became man. 2, 954. I admonish and warn everyone to stop speculating and not to flutter too high, but to stay here with the manger and swaddling clothes in which Christ lies. 22, 133.
Speier. Lecture of the Imperial Governor and the Commissars to the Princes, Princes and Estates at the Diet of Speier in 1526. 16, 191. The Imperial Cities, response to the first part of the lecture of the Imperial Governor at the Diet of Speier in 1526, concerning the Gospel. 16, 194, Review of the Articles of Complaint presented at the Diet of Speier in 1526, the same as those presented at Worms in 1521 and at Nuremberg in 1523. 16, 196 ff, Conclusion of the Diet of Speier 1526. 16, 208. At the Diet of Speier (1528), the greatest thing to do was to eat meat and fish, and such foolish things, instead of taking counsel against the Turks. 20, 2154. 1529 Imperial Diet Proposition at Speier. 16, 250. Concerns of the princes, princes, and others about the great war.
1694Spearian - sparrow. 1695
The following is a summary of the opinion of the Imperial Council on the imperial proposition at Speier in 1529. 16, 254. The Diet's adoption of the Diet at Speier in 1529. 16, 258. Luther's and Melanchthon's misgivings about the Diet's adoption of the Diet at Speier in 1529. 16, 283. The protesting imperial estates objected to the appeal at the Diet at Speier in 1529. 16, 286. Letter of warning from Emperor Carl V to the imperial estates that refused to accept the imperial treaty at Speier. 16, 336. From the legation of the protesting estates to Emperor Carl. V. in Spain because of the imperial treaty at Speier. 16, 452 ff. Farewell of the Diet of Speier, Anno 1542. 17, 804 ff. Farewell to the Diet of Speier, Anno 1544. 17, 956 ff.
Speierisch. About the Speier monk larvae. 16, 2321. About the appearance of the Speier monks. 21a, 1607.
Food. Since Luther was young, the majority, even from the rich, drank water and used the simplest food. 1, 712. If we were content with simple food and did not use foreign spices, we would undoubtedly live longer. 1, 712. Before the Flood, meat was not yet used for food. 1, 524. It can be seen as if Noah only used pure animals for food that could be sacrificed. 1, 593. Some nations also used unclean animals for food and feasted on them. 1, 592. Christ did not want that one could sin, no matter what kind of food one wanted every day. 18, 1549. All food is pure and good creatures of God, it has pagans or Christians, they are sacrificed to God or the devil. 12, 21. The spiritual food is the doctrine of the holy gospel of Christ and his body and blood, given to us, which is taken by us through faith. 7, 2209. Good works are a sign and testimony that we have received the eternal food by which we will live; they indicate the faith we have toward God. 7, 2209. Christ nenuts a perishable food that does not last, which also does not help the dying to eternal life. 7, 2212. Christ sets two kinds of food against each other: one is perishable, the other eternal. 7, 2197. Christ alone is spiritual food; the law of Moses and man's law, work and commandment are not spiritual food. 7, 2232. He who with faith clings to Christ's flesh and blood eats it and drinks it, and this food and drink gives eternal life. 7, 2333. Against spiritual thirst and hunger we need spiritual food and drink, namely Christ; believe in him, cling to him, itz this spiritual food.
7, 2237. When Christ speaks of food, he means the spiritual food that stands in it, that one believes in him. 7, 2239.
feed. Christ can also bring bread and water from stone to feed the whole world, as he is still seen doing daily throughout the world. 11, 1380. Christ fed the people so that they would believe in him, and as they enjoyed the physical food, so they should also enjoy the spiritual. 11, 1144.
Food Master. God wants to be my procurator and food master, just as he provided for the children of Israel in the wilderness for the forty years. 3, 1823.
Food Sacrifice. The grain offering was that in which solid things were offered, as wheat, flour 2c. The drink offerings were of liquid things, as oil, wine 2c. 6, 1423. The grain offerings signify the louder gospel. 3, 108.
Spengler. Lazarus Spengler, like a true Christian, accepted God's word with earnestness in his life, believed heartily, and did much and great in deed. 14, 345. Doctor Lazarus Spengler from Nuremberg is the only one who introduced the gospel in Nuremberg, and so far he alone has managed to keep it there. 22, 1816.
Spenlein. Luther asks Menius to investigate whether the pastor Georg Spenlein at Creuzburg is immoderate in attacking people. 21b, 2865 f. Luther writes to Georg Spenlein in Arnstadt about how a dispute between his diaconus and a certain Simon might be ended. 216, 2997 ff.
Speratus. Speratus preached the word to those in Prague as a cathedral preacher for several years. 10, 1551: Paul Speratus was severely imprisoned for the sake of the Gospel, uninterrogated, until the twelfth week in Olomouc. 10, 2230. Luther ordered Paul Speratus to bring the booklet "How to elect and appoint church servants" into German. 10, 1550. Luther praises the sermon given by Paul Speratus in Vienna, and wishes it to be printed. 21a, 408 f. Luther recommends Speratus to Brismann, who has been appointed there by the Grand Master of Prussia. 21a, 629 f.
Sparrow. The sparrow is a useless bird that does more harm than good, and yet none falls to the earth, says Christ, unless it is the will of the Father in heaven. 13, 566 f. A Christian must certainly conclude, if he does not want to prove Christ false, that God is more interested in one person than in many sparrows. 13, 567.
1696Sphere " - Language. 1697
Spheres. What the mathematicians and others have taught about the spheres. 1, 33 ff. The division of the heavens into spheres is not Mosis nor of the Scriptures, but was thought up by learned people for teaching, which we should recognize as a great good deed. 1, 35. The speech of Pythagoras about the harmony of the spheres meant that their order, kind and quality were very lovely and quite wonderful. 1, 153.
Spiegel. Luther admonishes the court marshal Asmus Spiegel at Gruna to proceed according to equity in the dispute with his pastor. 21b, 2414 f.
Game. Since Luther was a boy, all games were forbidden, that the card makers, pipers and minstrels were not allowed to go to the sacrament 2c. 22, 237. The feasting and living day and night in the booze, the excessive clothing or the shameful gambling should not be suffered. 1, 1716.
Player. A gambler acts against love and walks along in evil desire. 3, 1322.
Spit. Of Doctor Spieß, who could do everything. 5, 815 f. Doctor Spiess is the greatest doctor, and Master Klügel the greatest master on earth; God plagues us with such people. 5, 819. No one can do anything right to Doctor Spiess and Master Phormio, and the right miracle workers might well master them. 5, 819. What would be good for the Doctor Spieß. 5, 819.
Spiridion. Spiridion asked two women how they led their walk. They answered: We obey our husbands, lead our economy 2c. Thereupon he said that this is a good life 2c. 9, 1628.
Hospital Ban. Luther and his colleagues ask for the transfer of the bricks from the wall and the windows of the Kreuzkirchlein to the Kastenherr for the construction of the hospital. 21a, 1057 f.
Mockery. The mockery of God is that he made a mockery of the Jews and the Gentiles, who killed Christ, to the whole world by raising Christ from the dead. 4, 264.
Scoffers. The mockers are those whom David accuses throughout the Psalter as "the false ones" and "the false tongue" because they present the poison of false doctrine under the appearance of sound doctrine. 4, 225.
Mocking Notes. Luther's "Spottzettel". 19, 1932 ff. Luther's letter to D. Jonas concerning his mocking note of the Cardinal's sanctuary at Mainz. 19, 1930 ff.
Speech. Speech, language and voice is a gift of God. 3, 4 Those who study the Scriptures should apply themselves with great diligence to the study of languages.
14, 1002. In ten years, a boy cannot learn a language from grammar or by reading, which a small child learns in two years. 22, 1932. one language serves for unity, several languages arouse resentment and enmity against such a people, whose language one cannot understand. 1, 690. Eber undoubtedly kept the first and right language, but could not teach the others, who did not know his language. 1, 691. Through the separation of languages, the church also became disordered and gave room and cause for innumerable idolatries and superstitions. 1, 691. Luther says: "I do not hold with those who are so completely devoted to only one language and despise all others. 2c. 10, 228. It is right to train the youth in many languages; who knows where God will need them in time. 10, 228. St. Augustine is often absent from the Psalter 2c., also Hilarius, and all those who, without the languages, have refused to interpret the Scriptures. 10, 472. Because the languages have now come forth, we have the gospel as loud and pure, almost as the apostles had, and even much purer than Jerome and Augustine. 10, 471. If we abandon the languages, we will not only lose the gospel, but also finally neither speak nor write Latin or German properly. 10, 470: Although the gospel has come through the Holy Spirit and comes daily, it has come through the means of languages and must be retained through them. 10, 469: In the papacy, all art and languages have fallen away with time, and instead of the righteous books, the foolish, useless, harmful monastic books have been introduced. 10, 482. The Sophists have said that the Scriptures are dark; but they do not see that all lack is in the languages; otherwise nothing would be more lightly spoken than God's word 2c. 10, 473. One cannot learn the Scriptures by interpreting the fathers and reading many books and glosses; for that one should have resorted to the languages. 10, 473. In Christianity, the judgment should be on all kinds of doctrine; for this, it is above all necessary that one knows the languages. 10, 474. Luther says: Without the languages I would have let the pope and the sophists with the whole endchristian regiment be what they are. 10, 475. Knowing the languages, especially the Latin, is useful for all, also for warriors and merchants, so that they can converse with foreign nations without interpreters. 22, 1530. God had previously spread the Greek and Latin languages into all countries through the Romans' regiment, so that his gospel would soon be spread far and wide.
1698Language . 1699
and would bear fruit far and wide. 10, 469 God gave Greece to the Turks, so that the Greeks, driven out and scattered, would bring out the Greek language and become a beginning to learn other languages. 10, 469. In the Latin language, many words have come to have a different meaning than the rules of grammar bring. 2, 677. St. Augustine writes that a Christian teacher who is to interpret the Scriptures must also learn the Greek and Hebrew languages in addition to the Latin. 10, 472. Whoever is to preach and interpret the Scriptures, and does not have help in the Latin, Greek and Hebrew languages, will make many mistakes. 19, 1336 f. Luther asks the Waldensians not to despise the languages, but to have their preachers and skilled boys learn Latin, Greek and Hebrew well. 19, 1336. It is very necessary for the students of theology to learn to understand the Hebrew language well, therefore they should make use of it. 2, 912. If Luther were to learn the Hebrew language anew, he would first read Moses, because of its special meaning, then David, further the proverbs, lastly the prophets 2c. 22, 1543 f. If Luther were to set himself anew on the Hebrew language, he would consult the best grammarians, as David Kimchi and Moses Kimchi 2c. 22, 1543. The seventy interpreters did not know the Hebrew language, therefore their translation is nothing, and we prefer the translation of Jerome to them. 22, 1543. The Hebrew language excels in such simplicity and majesty that it cannot be imitated. 22, 1540 f. There is no doubt that, when the Hebrew language was still a living one, many words in the daily colloquial language were different than now, when we pick them out of the books. 2, 677. Without the Hebrew language there can be no knowledge of the Scriptures, for even the New Testament, although written in Greek, is full of Hebrew language. 22, 1543. The Hebrew language is corrupted after the Babylonian captivity; they have mixed their language with the Chaldean. 22, 1542. Luther says: "There is no one at present, and in my opinion there was no one at the time of the apostles, who knew the Hebrew language properly and completely. 2, 1998 The Hebrew language has been lost for the most part, but the New Testament has helped a great deal in the re-establishment of the Hebrew language. 2, 678. If we did not have the New Testament, the Hebrew language would be of no use to us, and we would be
cannot conclude or understand anything certain from it. 2, 1837. The Hebrew language has not yet been completely restored, and the Jews falsify many things with words that are supposed to mean more than one thing. 2, 789. The use and understanding of the Hebrew language has fallen to such an extent that it can never be fully restored. 2, 848. There are many words in the Hebrew language whose meaning even the Hebrews themselves do not know. 2, 848. The Hebrew language would be much darker if we Christians had not explained it with the Latin and German translations of the Bible. 2, 961. The dots in the Hebrew language were only invented later, and we cannot rely on them with certainty everywhere. 2, 1007 f. At the time of Jerome, it seems, dots were not yet used in the Hebrew language, but the whole Bible was read without dots. 2, 1838. The dots in the Hebrew text give birth to many doubts in the Hebrew language, because the way of placing the dots is very uncertain. 2, 1837. No language has so many fuzzy, figurative words as the Hebrew. 22, 1545. It is the way of all languages to speak in such a way, where two things become one, that the same one thing keeps both names. 20, 1072. Our Lord God has a Hebrew language, the hindmost first, the suffering before and the glory after. 2, 964. Luther says: The devil does not respect my spirit as much as my. He does not respect my language and pen in the Scriptures, for these make the world too narrow for him and do him harm in his kingdom. 10, 475. Luther speaks according to the Saxon chancery, whose language all princes of Germany borrow for use. 22, 1542. Luther speaks a kind of general language, and not a special one, therefore he can be understood in Lower and in Upper Germany. 22, 1542. The natural language is Madam Empress, which transcends all subtle, pointed, sophistical poetry; one must not depart from it, unless a manifest article of faith compels. 20, 249. All languages are intermingled, for, since the regions are adjacent to each other, they borrow individual words from each other. 22, 1542. The Italians have made the Italian language out of Latin. 22, 1542. The Bohemian language is largely Scythian. 22, 1542. The Arabic, Syriac, Madian and Chaldean languages are very close to each other. 3, 199. The Hebrew language is the best and richest in root words, and is a pure language. It does not beggar, it has its own color. 22, 1542. The Greek, Latin and German languages go together.
1700Language skills - state. 1701
all beg, and have many compound words. 22, 1542. The Danish and English languages are Saxon, which is quite German. 22, 1623. The German language is of all the most perfect, has much of the Greek language. The Latin language is quite small and thin, not regulated 2c. 22, 1625. The first and most important of the languages of the Turks is the Scythian, which he uses at court and for writing letters, then the Arabic, because of religion. 22, 1603. Luther praised the language of the Hessians above all other German dialects, because it pronounced the words with expression and euphony. 22, 1625.
Knowledge of language. For the interpretation of the Scriptures, linguistic knowledge is necessary; but knowledge of the subject, that is, that one sees and understands the whole matter correctly, is the most important thing. 1, 322.
Proverbs. It is very useful to have many special, noble, exquisite sayings in fresh memory at all times, which remind, admonish, instruct and comfort us. 9, 1759. If the heart is to have and receive comfort through faith, it must cling to divine, clear sayings and build itself up on them. 9, 1759. Through the sayings of Scripture we should strengthen our faith and become certain that we will not waver. 3, 18 Luther's short interpretations of the sayings, in which the natural juice is contained, give more understanding than many great old interpretations of Origen or many others. 9, 1760. You must be certain and persevere in a sound understanding of a saying, so that you will strengthen your faith and fight against the enemies. 11, 2297. Beautiful sayings that one should recite to oneself when going to bed or looking. 13, 410 f. Whoever does not believe a light saying of the divine majesty, it is to be presumed that he also does not believe another, darker saying. 20, 1807. If one drives sayings with a wrong mind into the people, it costs more effort to unlearn this again than it cost to learn it. 3, 186. Every man who intends to become pious would like to keep the book of Proverbs of Solomon for his daily manual or prayer book and read it often. 14, 26. In the book of Proverbs, Solomon takes the dear youth before him, and draws them quite fatherly to God's commandments with comforting promises. 14, 26.
Proverbs. In John, dark, hidden speech is called "proverbs," although the German language does not call it that, but riddles or hidden speech. 11, 924. The king Solomon has made among his royal business also a book for the young people, which is called: the proverbs.' 10, 480. The proverbs of Solomon is a beautiful book, has
many fine sayings. 22, 1225. Throughout the world, the booklet of proverbs should be introduced to the youth at times and kept in use and practice. 14, 31.
Sting. St. Paul calls the groaning in the heart and conscience because of sins the sting of death. 8, 1347. Where death does not find the sting, the sin, in us, it must leave us satisfied and unchoked, because it has no victory against us where the sting is gone. 8, 1347.
Stadion. The Bishop of Augsburg, Stadion, claims against the Elector of Brandenburg that the Lutherans do not hold against any article of faith. 16, 1368 f.
City. God gives to every city its time, when it is in the taking up and blossoming. 3, 678. Luther inclines to the opinion that the four-part cities were not a single place, but four cities under one prince's regiment. 1, 675. Confession of the four cities, Strasbourg, Costnitz, Memmingen and Lindau, in which they presented their faith to the Imperial Majesty at the Imperial Diet in Augsburg. 20, 1570 ff.
Stagmann. Luther asks the Elector to transfer the position of the departing D. Stephan Wild to M. Heinrich Stagmann. 21a, 454 f.
State. In the state of innocence, there would have been no robber, death thrower, thief, slanderer, or liar, and therefore no sword, gallows, or wheel would have been necessary. 1, 127. In the state of innocence there was nothing foul or stinking in the body of man, but everything was most beautiful. 1, 135. In the state of innocence, Adam was, as it were, in a middle state, in which he could be deceived by the devil and fall into the misery of sin. 1, 136. In the state of innocence, the conjugal camp would have been an honor and not a disgrace. 1, 143. In the state of innocence, childbearing and childbearing would have been a special honor and not a disgrace or redness of shame. 1, 128. In the state of innocence, childbearing would have taken place without sin, and the children would have been brought up without sorrow and great effort. 1, 128. In the state of innocence, women would have borne and given birth to children without all pain and suffering, and would also have been much more fertile. 1, 162. In the state of innocence, going naked was not only not shameful, but also praiseworthy, honest and lovely. We have now lost this through sin. 1, 170. In the state of innocence man ruled over all birds, animals and fish without weapons and walls, even without any clothing. 1, 80. The divine estates and orders were created by God.
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God ordains that in the world there be a constant, orderly, peaceful being, and that justice be preserved. 5, 1076. If God had not established the classes himself, it would be worse among men than among wild animals, since one eats the other. 5, 1076 f. The estates of God go and remain through all kingdoms, as far as the world is, and to the end of the world. 5, 1077. God's work is to have different estates in the world, and that these establish justice, and thus preserve peace. 5, 1077. citizen, farmer, shoemaker, tailor, scribe 2c. are all estates appointed by God, which one does not need to leave in order to serve God, and to crawl into monasteries. 5, 1145. Carthusians, monks, nuns, priests are self-chosen ranks, which God is less pleased with than the smallest craft. 5, 1145. It is a great thing that one is either a householder, or a secular ruler, or also a church servant, for God has ordered these three kinds of statuses. 1, 1321. Those who live outside of the three God-ordered ranks live in a self-chosen rank, which God has rejected through the prophets. 1, 1394. A lord, a wife, a pastor, a schoolmaster and the like are God's order, in which we serve God. 1, 1725. Whoever is in a state ordered by God, as servant, maidservant, son, daughter 2c., is as beautiful and adorned before God as a bride at the wedding. 5, 1075 f. Before the revelation of the Gospel, no one knew how to judge whether a state was pleasing to God. Therefore, they took their refuge in the works of the monks. 5, 1592. Since the time of the apostles, no scribe nor doctor, no theologian nor jurist has confirmed, instructed and comforted the consciences of the secular classes so wonderfully and clearly as Luther. 19, 1835. There are still the books and sermons in which one taught how the secular classes were dangerous and damned 2c. 19, 1836. It is a disgraceful perversion that one disregards the estates that are included in the ten commandments and reaches for other, special, glittering works. 7, 381. If Carthusians, Anabaptists, the devil himself or his mother come here, they will not make better states nor lives than God has made. 7, 634. It is God's will that we lead a quiet and peaceful life in the worldly regime through the distinction of classes, not offending one another, not killing or robbing. 2, 1391. God keeps the difference of the estates in this life, as, the citizens, farmers, princes, noblemen 2c. 2, 1787. Those who live in their status according to the ten commandments, the com
Not those who have left God's word and who want to serve God with great devotion. 7, 649. One lives evil in all ranks, but that is not why the rank is evil. 7, 743. The better and in a higher and more honest rank one is, the more and more diligently he should think about how he would be helpful and comforting to others. 7, 1640. The status of a servant, a maid 2c. is pleasing to God, if it is diligently directed in faith. 7, 2433 f. It is not a small comfort that one can say: Well, I know and am certain that I am in such a state that is pleasing to God. 7, 2437. If I abide in Christ, it is certain that for this reason my state, life and work will be pleasing to God and delicious fruit in His sight. 8, 516. The Gentiles also complain about how it is a harmful plague that no one is satisfied with his position and ministry, but always looks for another. 9, 817. From the dislike of one's position follows unfaithfulness, that no one diligently waits for his commanded office and work, but despises it and takes up another 2c. 9, 817. If you know that Jesus is the true Savior and take comfort in Him, praising and thanking God for it, then God will put up with your outward life or position. 13, 87. One should not despise any position, however small it may be. One can serve God and be pious anywhere. 13, 86. Look at your station, and you will find good works enough if you want to be pious; every station has works enough that it must not seek others. 11, 259. If you are in a state that is not sin in itself, then you are surely endowed by God and in the nature that pleases God. 11, 227. God has no need of your hair shirt, your fasting, your cap, but that you be obedient in your position and profession and praise His Son, then you serve Him rightly. 13, 85. In whatever position God has placed you, do what is your duty, for it does not hinder your faith, and in such a position you can serve God rightly and well. 13, 758. The commandment of the fourth commandment goes through and over all ranks and works, and blesses them so that they are holy and pleasing to God, as long as you believe in Christ. 13, 755. The infant Jesus leaves all ranks and offices, for his kingdom is not a world kingdom, and commands that one should keep himself in good conscience and in the fear of God. 13, 1084. No Christian should despise his position, if he only enters it according to God's word. 13, 2220 f. We are to know that our position and work are holy and pleasing to God, not of the position and work of God.
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The word and command of the fourth commandment goes through and over all deeds and works, blessing them to be holy and pleasing to God 2c. 13, 2220. The word and command of the fourth commandment passes through and over all ranks and works, and blesses them, so that they are holy and pleasing to God 2c. 13, 2219. Only Christians can say in their state and profession: What I do now, I will do in the name of Jesus, and in the obedience wherewith I am set by God 2c. 13, 2218. 13, 2218. Let every Christian be accustomed from his youth to be sure that he is in a blessed state, for he lives in the obedience of God, and that what he does is commanded by God. 13, 767. 2218. Father, mother, son, daughter, master, wife, servant, maid, preacher, pastor 2c. are all holy statuses and yet would like to be the persons of boys and peelers inside. 5, 729. The holiest estate on earth is the common Christian estate, that is, of those who believe that Christ alone is our holiness. 8, 827. It is impossible that you should be called and remain in the sinful estate. But if you remain in it, you are not yet called 2c. 8, 1074. Monks, nuns and other spiritual estates are all lost, because they let their estates be free, so that the consciences are unconnected. 8, 1067. St. Paul does not allow any state to be a blessed state without the unified, Christian state. 8, 1066. Faith or the Christian state is such a free thing that it is not bound to any state, but is above all states, in all states and through all states. 8, 1066. Faith and love is the highest state of all. Therefore, those who say that their estate is better than faith and love are lying. 9, 1062. It is a lie and a forgery that the papists say that their estate is better than faith and love. 9, 1227. If you want to do the best good works and be in the best estate, you will find nothing else but faith and love; that is the highest estate of all. 9, 1227. These are the most Christian ranks that God has established and ordered: the domestic rank, the secular rank and the church rank. 22, 963. The pope has mixed the Christian estate and external life into one another, and has not kept a distinction between spiritual and secular. 13, 1613. The Christian state is to recognize Jesus Christ as the only true Lord who redeemed us and whom we owe to serve. 13, 1613. The spiritual estate is instituted and established by God, not with gold or silver, but with the precious blood and bitter death of His only Son. 10, 423. The world stands and remains solely for the sake of the spiritual state, otherwise it would have long since fallen to the ground. 10, 424. The Spiritual Estate
is the one who has the ministry of preaching and the service of the Word and the Sacraments, which gives the Spirit and all blessedness. 10, 424. To the spiritual state belongs the parish office, teachers, preachers, readers, priests who are called chaplains, sextons, schoolmasters 2c. 10, 424. God Himself instituted and established the spiritual state with His own blood and death, therefore He wants to honor it. 10, 425. The pope has called all other estates secular, only his and his monks' and priests' estate he has called spiritual. 13, 1609 f. It has been invented that the pope, bishops, priests, monks are called the spiritual class; princes, lords, craftsmen and farmers are called the secular class. 10, 270. the pope's, the monks' and nuns' estates must be called spiritual, perhaps because the devil, their god and founder, is also a spirit 2c. 12, 1990. 2005. The papists have said that the spiritual state is a state of perfection, and have come to think that no one can be pious or blessed unless he is spiritual. 12, 281. 12, 281. If the state of monks and priests is better than faith, it is better than God's word; if it is above God's word, it is God himself. 9, 1062. Monks and priests have raised their spiritual state, of which they think exceedingly highly, and their mind is such that the common Christian state is nothing against it. 12, 325. The spiritual state is the devil's own regiment and nature, founded on vain lies and blasphemy. 11, 406. It took the devil a lot of trouble before he established the spiritual state and gave them the two swords, the spiritual and the secular. 11, 2411. The so-called spiritual state wants to be sure that it has enough externally and does not need faith and trust in God; therefore it is a real earthly, worldly, pagan state. 8, 1043. The spiritual state does not feed on its work, is a lazy rogue, and lets others work for it, feeding its belly on the sweat and blood of others. 8, 1044. Even if those in the spiritual state pray and sing and do their spiritual works, none of them is useful, because it is uncertain whether they please God. 8, 1045. There is no more unchaste state than the spiritual, as one learns daily. 8, 1045. Luther's book "against the false spiritual state of the pope and the bishops. 15, 2572. The papists' false, fictitious estates have had to be called spiritual estates, so that they have given married couples evil consciences. 2c. 12, 1996. If you look at God's word, so that the conjugal state is blessed and adorned, this will give you an
170 " Strength - Staupitz,". 1707
make holy and spiritual status out of it. 12, 1990. 2005. In the sight of God, the marital state is just as good as the virginal state, for all things are equal before God, who judges according to the heart and faith, not according to the person. 2c. 9, 1223. The conjugal state is by nature of the kind that teaches and drives to see from God's hand and grace, and as it were compels to faith. 8, 1042. The fourth commandment includes all marital statuses, all offices and works that belong to marital status. 13, 766. 2217. The celibate state is a mere human statute, which a man who has established it can abolish again, also any Christian. 15, 2587. The examples are before our eyes of the fruits that have followed from the impure celibate state. 1, 292. As a result of the celibate state, more than six thousand children's heads were found in one pool in Rome. 1, 293.
Strength. Against the enemy, the devil, there must be a spiritual, eternal strength, which is the Lord Christ, grasped in his word through faith. 9, 816. The Lord Christ must be our strength, who is man enough for the devil, so that whoever clings to him can defy all his power and authority. 9, 816. Whoever lets the Lord Christ be his strength, learns his word with all diligence and deals with it daily and takes it to heart, he is quite strong and firm 2c. 9, 816.
strengthen. As soon as you have begun to believe, it is necessary above all things that you strengthen yourself and become firm through the Lord, so that it is the Lord's strength. 9, 815. As one must make himself firm and certain in the Lord through the word against the temptation of unbelief, so we must strengthen ourselves through the same, so that we remain firm in our profession. 2c. 9, 817. Each one should strengthen himself in his position or office and make himself firm on God's word, so that it would be right and good everywhere, and we would have a paradise on earth. 9, 818.
Starschedel. Another legal day is set for those of Starschedel in the matter of the engagement of Duke Ernst of Brunswick. 21b, 2624. Luther, Bugenhagen and the deputies of the Consistory set a day for the opening of the judgment in the Starschedel marriage matter. 21b, 3088. Luther, Bugenhagen and the commissioners of the Consistory set a later date for the Starschedel marriage case at the request of the Elector. 21b, 3100.
Governor. The church should have no other head than the Lord Christ, for he did not leave his church in such a way that it needed another, a governor.
should. 14, 1077. Christ has servants in his church, he does not have lords and kings. Therefore, it is anti-Christian that the pope arrogates to himself the dignity of a governor. 2c. 14, 1077. Christ's kingdom is not of this world, therefore he does not need a governor on earth. 13, 2010. The pope is Christ's governor when Christ is not here, just as the devil also sits and rules in Christ's place. 9, 1103 f. Truly, the pope is a governor of Christ in such a way that he has put himself in his place as a lord; he has cast Christ out and expelled him. 19, 1148. The governor of Christ with all his priesthood cannot suffer the doctrine of faith because he must glorify himself. 4, 1298.
Stewardship. The avarice of the bishops and the monks is nowadays named with the beautiful name governmental power, monarchy, governorship of God on earth. 4, 916.
Dust. "To lick dust" means to be in fear and trembling. 3, 686.
Little rod. It is not a stick or a droplet, so that God does not have to create and drive it. 3, 37.
Staufen. Argula of Staufen. 15, 2626. Argula of Staufen is richer than all the bishops who do not know God, and of whom God does not know either. 16, 819. Luther sends a letter of Argula of Staufen to Spalatin and expresses his joy that she has been converted and has become a daughter of God. 21a, 588. Argula of Staufen has attacked the Academy of Ingolstadt with writings, because it has urged M. Arsacius Seehofer to a harmful recantation. 21a, 592.
Staupitz, D. Staupitz transferred Luther, whose high intellectual gifts and erudition he had perceived, as a theological teacher to the newly founded University of Wittenberg. 14, 462. Since Luther refused to accept the doctorate, Staupitz ordered him to do so and jokingly said: God will now have much to do in his church, where he will use his ministry. 14, 463. Luther sends his explanations on the power of indulgences to Staupitz with the request that he transmit them to Pope Leo X, to whom they are dedicated. 15, 414. At the chapter of Eisleben (1520), Staupitz resigned as vicar, and Wenceslaus Link succeeded him. 15, 2459. Since Staupitz wanted and wished that all offices would be filled with the best people, he was not able to do so. 5, 1463. Staupitz used to say: I have vowed to God more than a thousand times that I want to become more righteous, but I have never carried out what I vowed 2c. 9, 688. Doctor Staupitz once said to Luther: I
1708Staupitz , D. - Staupitz, Magdalena, von. 1709
I have lied to God more than a thousand times that I wanted to become pious, and I never did. 8, 82. D. Staupitz used to say: I no longer want to talk about being pious; I have deceived our Lord God too often; I want to ask God for a blessed hour. 22, 507. D. Staupitz rightly warned that it is very dangerous to rely on our strength, no matter how holy and learned we may be. 9, 158. Staupitz said to Luther: "I like the fact that the doctrine you preach ascribes honor and everything to God alone, but nothing to man. 9, 97. Staupitz once said to Luther: "You want to be a painted sinner, and for that reason you only think of Christ as a painted Savior. 10, 1730 Doctor Staupitz used to say: "When God wants to punish someone, he first makes him blind, so that he does not have to see where his danger and harm begin. 5, 885. Staupitz was persuaded by the bishop of Salzburg, Lang, to leave the Elector Frederick of Saxony and become abbot; after that he died after two years. 22, 1567. Luther wrote to Staupitz that he could not believe that he could accept the abbey in Salzburg without harming the truth. 15, 608. In a letter, Luther presents Staupitz with the danger of denying Christ at his abbey and considers it necessary to give it up. 15, 610. Staupitz fears for Luther and invites him to come to Salzburg to live and die with him. 15, 2412. Staupitz urges Luther that, instead of going to Augsburg, he should leave Wittenberg and come to him secretly in Salzburg. 15, 553. The pope has accused Staupitz to the Cardinal of Salzburg, as one who holds it with Luther. 21a, 330. Staupitz was accused by the Pope before the Archbishop of Salzburg as a follower of Luther, and he had submitted to the judgment of the same. Luther exhorts him to recant this cowardly declaration. 15, 2424 f. Staupitz cannot call as judge without insulting Christ whom he sees as an adversary of Christ raging against the word of grace. 15, 2425. Staupitz has distressed Luther by his submission to the judgment of the pope, and has shown him another than the former Staupitz 2c. 15, 2426. Staupitz's letter is completely empty in spirit, and he does not write as he used to; the Lord make him right again! 15, 2579. Staupitz testifies, not long before his end, to his constant love for Luther, and that he still holds fast to righteousness by faith 2c. 21a, 606 f. Although D. Staupitz was very learned, he was still a peevish preacher, and the people preferred to hear a bad preacher.
Brother, who made it simple to hear. 22, 666. Staupitz was a very clever man, a great lover and promoter of the students. 22, 634. Luther praised and extolled the high intellect, honesty and sincerity of D. Staupitz, who was always of a noble, not dishonorable and servile disposition. 22, 1567. Staupitz and Link departed from Augsburg after learning that Cajetan intended to have them imprisoned as well as Luther. 15, 607. Staupitz relates: I have seen a preacher, who taught the truth, forcibly snatched away from the pulpit, dragged away by ropes and thrown into a dungeon 2c. 15, 552. Staupitz writes to Spalatin that he should encourage the Elector not to look at any man, but only to see to it that the truth is preserved. 15, 551. Staupitz writes: I know how the Roman pestilence rages against those who contradict the abuses of those who sell Christ. 15, 552. Luther, through Spalatin, opposes the Elector's plan to make Staupitz a bishop. 21a, 29 ff. Luther reminds the Elector of the promised new dress, seeks to invalidate a prejudice against Staupitz, and advises against an intended new tax. 21a, 77 ff. Staupitz had written to Luther asking him not to publish the booklet von des christlichen Standes Besserung, but it was too late. 21a, 293. Luther judged, prompted by a writing of Staupitz: He is rather cold, as he always was, and not strong enough. 21a, 717. Luther reports Staupitzen's death to Amsdorf, after he has administered his position of power (as abbot of the Benedictines) for a short time. 21a, 683. Luther has become a great doctor, as Staupitz predicted. 21a, 1534. Luther praises Doctor Staupitz for having first been his father in the doctrine of the Gospel and for having given birth to him in Christ. 21b, 3077.
Staupitz, Günther von. Luther writes to Spalatin about the fraudulent behavior of Günther von Staupitz. 21a, 263. Luther complains about the defaulting debtor Günther von Staupitz and the poverty of the monastery caused by him, which will force Luther to leave Wittenberg. 21a, 498. An unpleasant and distressing rumor has come to Luther about Günther Staupitz. 15, 2554.
Staupitz, Magdalena, von. Luther complains to the Elector that the sequestrators want to take the house in Grimma that was given to Magdalena Staupitz. 21a, 1673. The Elector informs Luther that the little house of Magdalena von Staupitz at the
1710Staupitz , Margaretha von - die. 1711
The visitators' approval should remain. 21a, 1676 f.
Staupitz, Margaretha von. Margaretha Staupitz asks Luthern for help in obtaining her right. 21b, 3075 f. Luther asks the Elector for Margaretha von Staupitz. 21b, 3076 f.
Steenwyck. Luther sends two evangelical preachers to the Augustinian prior in Sternberg, Joh. Steenwyck, and expresses his joy that the superstition there has been overcome. 21a, 636 f.
stand. "Standing" means, according to the way of speaking of the Scriptures, to be firm. 4, 224.
steal. The correct interpretation of the commandment, Thou shalt not steal, is, Thou shalt feed thyself with thy own labor, that thou mayest have something of thine own, and mayest give to the needy. 12, 923. Those also steal who give the wrong measure, weight, 2c., or overprovide their neighbor with small goods. 3, 1119. Stealing is not only taking one's neighbor's things, but also not helping him in all kinds of hardships. 3, 1118. Stealers and fences, offenders and traitors belong under one punishment. 2, 885. The executioner is a fine man, makes many pious children; for many more do not steal out of fear of the gallows than out of love and piety. 3, 1121.
Stehlin. D. Wolfgang Stehlin has turned away from the Reformation. 15, 2495. The miserable blind head, D. Wolf Stehlin, is master at the court of Freiberg. 10, 1931.
Stone. Christ is the stone that God has chosen, which is worth so much that it takes away death, pays for sin and saves from hell, and also gives the kingdom of heaven. 9, 1011. The stones in Israel are the great prophets Elijah, Elisha, Micah and others. 3, 641. Luther says: I croak at the stone, which is actually the disease of the Germans, as it is said that the Zipperlein is very mean in England. 22, 1295. When nature works that the stone should come off the man, one does not feel the weakness, but when the stone is driven off, all limbs and the whole body are dull and tired. 2, 885.
Stein, Wolfgang. Luther recommends Wolfgang Stein to Joh. Lang as his successor after the death of the preacher Georg Forchheim in Erfurt. 21a, 440 f. Luther asks Joh. Riedesel to intercede with Duke Johann of Saxony for the election of Wolfgang Stein as preacher in Erfurt. 21a, 442 f. Luther dislikes the marriage of the court preacher Wolfgang Stein to an old and rich Vettel; he should rather have sought offspring. 15, 2634.
Stengel. Luther asks the council of Baireuth to give the money bequeathed to him to Lorenz Stengel for his studies. 21b, 3140 f.
Stephen, St. Stephen has been a guardian or bailiff and guardian of the Christians in temporal goods, to distribute to those who needed him. 12, 187. St. Stephen was chosen with other six, and appointed to distribute the goods. Hence the word diaconus, a servant. 12, 187: Of St. Stephen's office no more remains, for what still shows a little are the nuns' prebendaries, hospital masters and guardians of the poor. 12, 187. St. Stephen was a layman, not a priest; the papists thought he was a Levite and made an epistoler or evangelist out of him, so that nothing would ever remain unconverted. 12, 187 St. Stephen, with his example, gives power to anyone to preach in whatever place he wants to hear, be it in the house or in the marketplace 2c. 12, 188. St. Lucas says of St. Stephen: "He has fallen asleep", that is, passed away with a gentle death, which he did not feel. 12, 190. St. Augustine thinks that St. Stephen saved St. Paul through his prayer, and is not unreasonable to believe. 12, 189. St. Stephen converted St. Paul, St. Lawrence converted Hippolytus, in short, the Church converted the whole world through courage and prayer. 4, 713. Stephen praises the murder that Moses committed on the Egyptian. 3, 720.
Stephanus, a certain one. Luther recommends a certain Stephanus to Agricola. 21a, 937.
die. It is well done, and God wills it, that people, before they die, make an order of their goods. 12, 1524. We say that it is a different thing when a man falls asleep and when he dies, but truly there is no difference among Christians. 10, 1061. No one will be so skilled as to wait for the Lord's day with joy. We love the most wicked enemy, our flesh, so that we will not gladly die. 7, 1466. Though thou be slain for the word, yet shalt thou not die, because the Lord keep thy soul. 4, 1803. We are sure that even if we die, our life will still be hidden in Christ without danger, and will overcome Satan's temptations. 4, 1803. All other living creatures die according to the order of God, which comes from His good pleasure, without the wrath of God; but man, because of sin, by it. 5, 764. To die in the Lord is to die in faith in the Lord; works follow them. 9, 1892. We have no more harm in this.
1712Dying , the - star. 1713
If I am to die, I must rely freshly on Christ, stretch out my neck freely, and defy the word of God, which cannot lie to me. 9, 1147. 9, 1147. It is best for those who die soon, for they have not experienced the wiles and wickedness of the devil and the world. 22, 1308. Whether we live or die, we are the Lord's. Even if you are climbing down the stairs, or sitting and writing and suddenly rushing away, it does no harm. 22, 1304. We should not worry whether we die on the bed according to God's will or are taken away suddenly, but thank His grace that we are provided for after this life. 13, 1340. Luther says: "I have seen several murderers, who were sentenced to the death penalty, die much more confidently than the works saints in the monastery, who had lived an extremely holy life. 9, 614. When the heathen die, they die in such a way that they cannot be comforted, for they are without the knowledge of Christ and have no comfort, no hope. 12, 2052.
Dying, that. Some tempt God and leave everything in place so that they should resist dying or pestilence; despise to take medicine 2c. 10, 2021. 10, 2021. To flee death and dying and to save life is naturally implanted by God, and not forbidden, if it is not against God and neighbor. 10, 2012. Because Christ's dying was ordained to prepare the place, it follows that he prepared the place for all men. 13, 1131. In dying, faith must go straight through, making no mistake, and putting out of sight all things that it sees, hears and feels. 9, 1147. The gospel is a word of life, therefore it must exercise its power in dying. 9, 1265. In dying, sin, death and hell are before our eyes, but through the word we see through death into life. 3, 288. If a man in death remembers the saying that the Lord did not come to condemn the world, but to save it, he could not perish or perish. 11, 1089. There is no better way to die than to put away all records of our sins and meritorious works, and to die on the mere grace of God alone. 22, 1317. Through our death in the name of Christ we will be set right from all evil, and it will finally follow that we will be raised to eternal life through Christ with all Christians. 13, 1329. These are exceedingly wicked and devilish counselors, who, in suffering and dying, either press hard upon people their sins or refer them to good works. 4, 983.
Papist seducers everywhere deceive the poor people who are judged for their misdeeds by pretending that they will be saved by their willing death. 18, 886.
Dying people. God-fearing people like to be around dying people, not laughing nor being cheerful, but mourning and lamenting, because then they are reminded that they also have to prepare themselves for dying. 13, 1334. One should be glad to be with the dying and admonish them that they willingly surrender to death and trust their souls to Christ; this is called seeking God's glory and Christ's praise. 7, 947.
Death runs. If someone is weak and fearful, let him flee in the name of God, because he does so without detriment to his duty to his neighbor. 2c. 10, 2011. In dying runs, no neighbor may flee from another, where there are not others who may wait and care for the sick in their place. 10, 2011. Experience proves that those who serve the sick in dying with love, devotion and seriousness are generally protected. 10, 2018: In dying runs, one sends oneself to die with confession and taking the sacraments, reconciles with one's neighbor and makes one's will. 10, 2025.
Time of death. If in times of death there were so many preachers that the ministry was sufficiently provided for, and they admonished some of them to go away, it would be done without sin. 10, 2010. In dying that is, in times of death one needs the spiritual ministry most of all, that it may strengthen and comfort the conscience with God's Word and Sacrament. 10, 2010.
Star. God causes a new, unusual star to appear in the sky for the Gentiles. 13, 1085. Some teachers hold that the star of the wise men was not a star, but an angel; but the Gentiles only saw a star, not an angel. 13, 1088, Because the star of the wise men goes with them from Jerusalem to Bethlehem, it went from midnight to noon, thus of a different kind than the stars in the sky. 11, 331, The star of the wise men went from midnight to noon, while the other stars go from morning to evening. 11, 2105. The star that appeared to the wise men from the east meant that the revelation of the gospel was already there. 22, 1547. Through the star the Lord did not only want to reveal Himself to the Jews, but also to the wise men from the east, the Gentiles. 13, 122. It is similar to the truth that the bodies of the stars are round like the sun, and like spheres they are attached to the firmament. 1, 50. Since the smallest star, which is called
1714Sternberg - Pens. 1715
If the stars are greater than the whole earth, there is no reason for us to doubt the dwellings in heaven. 22, 1852. Believing in the stars is idolatry against the first commandment. Ezekiel is against it. 22, 1553. The stars are not set to govern my birth or yours, but to shine and be signs 2c. 11, 2106. The natural art of the stars, that they should create something over man, is vain illusion. 11, 306. God is to be feared in all things, but not the stars. 3, 1148. Luther's father was displeased and hurt that he became a monk; nevertheless, he fell into the pope's hair and he fell into his again. Who saw this in the stars? 22, 1549.
Sternberg. Letter from Luther to Knight Hans von Sternberg. 5, 1132. Hans von Sternberg, knight, has made a pilgrimage to Jerusalem. 5, 1135. Luther asks Hans von Sternberg to let him take care of the affairs of the priest in Hildburghausen. 21a, 1576.
Stargazers. The stargazers say that every man is born under his own star, and becomes such a man as the influence of that star is. 11, 2105.
Fall of falling stars. On October 24, 1533, from ten to twelve o'clock at night, many thousands of torches flew across the whole sky in all parts of the sky falling stars. 21b, 1862.
Tax officials. Nowadays, tax officials and rentmasters often brazenly and impudently overstep the mark of their office and command. 2, 1782.
Taxes. In our times, when usury, taxes and avarice have increased so much, we have to give the fourth and almost half. We have to give the fourth and almost half part. 2, 1362. In our times, taxes in Germany have risen too high; therefore, according to imperial law, one has given five out of every hundred guilders. 2, 1362.
Stibarius. Luther (?) Melanchthon? recommends Sebastian Stibarius to the Ansbach chancellor Sebastian Heller. 21b, 2241. Luther again recommends Chancellor Heller to Stibarius and praises the Ansbach students in Wittenberg. 21b, 2295 f.
Stab in the heel. The stab in the heel did not harm Christ, but he triumphs and retains the victory against the devil. 3, 655.
Stiefel. Luther's letter to Michael Stiefel, in which he informs him of his intention to write against the Sacramentarians. 17, 1544. Michael Stiefel believed that Judgment Day was to come on October 19, 1533. 13, 2435. Michael Stiefel is in the
He fell under the delusion that he is the seventh angel who precedes the last day with his divine revelation 2c. 22, 1334. Throughout his life, no adversary gave Luther such evil words as M. Stiefel. 22, 1089. Luther gives an example of how evil words Michael Stiefel had given him when he had rejected his fictitious calculation 2c. 22, 1942. Michael Stiefel is desired as a preacher by Albrecht, Count of Mansfeld. 21a, 485 f. Luther sends Michael Stiefel as a preacher to Christoph Jörger of Tolleth. 21a, 754. Luther informs Christoph Jörger of Tolleth that Michael Stiefel is now in Wittenberg, and encourages him to hold fast to the Gospel. 21a, 1078 f. Luther writes to Mrs. Dorothea Jörger: it is not necessary to send money for 24 Stiefel, although he himself has asked for it; Luther will take care of him. 21a, 1115 f. Luther asks the Elector to give the vacant parish position in Lochau to the 24th Michael Stiesel. 21a, 1198. Luther wishes Michael Stiefel luck for his new position in Lochau. 21a, 1220. Luther reports to Agricola that he is about to leave for Lochau to marry Michael Stiefel and to introduce him into his office. 21a, 1228. Luther expresses his joy to Mich. Stiefel his joy about his marital happiness. 21a, 1247. Luther announces to Mich. Stiefel his and his family's visit at cherry time. 21a, 1672. Luther indicates to Michael Stiefel that he cannot agree with him in the calculation of the near arrival of the last day. 21b, 1825 f. Michael Stiefel prophesies the youngest day in this year, approximately at All Saints' Day; previously he predicted Michaelmas Day. 21b, 1841. Michael Stiefel is held "knitted" to the hand of the prince, but not as a prisoner in jail. He will be deposed from the parish and punished elsewhere. 21b, 1862. Peter Weller as an eyewitness reports to Brismann the announcement of the Last Day by Mich. Stiefel in Lochau. 21b, 1864 ff. Luther gave the 2l. Michael Stiefel ten guilders from the stipend of Mrs. Jörger, because he must now be without a parish. 21b, 1903 Luther informs Mrs. Jörger that her scholarship is producing good fruit, and that Michael Stiefel has a parish again and is better off than before. 21b, 1961.
Monasteries. Foundations, monasteries and all kinds of spiritual beings are not of faith. 3, 364. Foundations and monasteries blind the wretched people, whose leaders they are, with their ungodly opinions and teach their works instead of faith. 4, 965. The monasteries and convents, which know nothing of faith, are nothing but the most miserable torture chambers.
1716Foundation - strut. 1717
of conscience. 4, 965. The monasteries and convents are mass houses, because they are built for the sake of the mass as for the daily, most holy sacrifice and for the sake of the mass everything is given to it. 6, 923. The monasteries and convents are not houses of preaching, but houses of mass, houses of vigil, where more is read, chattered and done for the dead than for the living. 6, 923. The names have remained on the founders, as Scholasticus, Cantor, Prepositus, Decanus; they have dropped the offices. 7, 1041.
Foundation. Luther informs Joh. von Dolzig that he wishes the proceeds of the foundation of Herr Heinrich von Guben to be given to his next heiress. 21a, 465.
to be quiet. The "to be still and hope" has been the cause that we have been enjoying a constant peace for so many years now, in the midst of such great raging and tumult of the world 2c. 6, 383 f.
breastfeed. It is unkind and unnatural for a mother not to nurse her child, for God has given her breasts and milk in them for this purpose 2c. 22, 177.
silence. If people do not want to believe, then you should keep quiet, because you are not guilty of forcing them to believe that the Scriptures are God's book or word. 9, 1238.
Silent Mass. The Angular Apostles call the Lord's Supper a silent mass, because they teach to speak the words secretly and to hide them from the people, against the institution of Christ. 16, 1006. The papists omit the best, most precious words in the silent mass, that they only remain silent about the sacrifice that Christ made. 19, 1206. They have added a word to the silent mass, enim, and say that it means "truly," and have decided that he who omits it commits a mortal sin. 19, 1206. The noble words that Christ himself spoke, they also added in the silent mass, but omit what Christ adds: "who is given for you. 19, 1206 In the silent mass, the priest asks God to look upon the sacrifice and the gifts, which are nothing but bread and wine, unblessed. 19, 1202. Under the confirmation, the priest again offers bread and wine in the silent mass, so that they may be redeemed from eternal damnation and be counted among the elect. 19, 1205. This is a part of the abomination of the silent mass, that they offer the bread and wine to God for a pure sacrifice, and yet ask for it, that it may please God and bless it. 19, 1203. The priest in the silent mass, since he acts and should act from the one mediator Christ, leads us from Christ to the saints. 19, 1205. Christ
has given his body and blood in remembrance of him; so the fool makes it a remembrance and communion of the various saints in the silent mass. 19, 1205. Those who stand around in the silent mass should also sacrifice, so that their souls may be redeemed, even though they have faith. 19, 1204. Luther's writing "On the Abomination of the Breastfeeding Mass, so called the Canon". 19, 1198 ff.
Voice. Against the human voice, everything is actually unmusical. 14, 428 f. The voice is the most recognizable thing about a human being, although the other senses cannot judge it. 2, 270. The voice of the shepherd is not heard by the Gentiles, nor by the Turks and Jews, but only by the sheep of the Lord Christ. 13, 562. We should certainly hear the voice of our shepherd and get to know him, so we will know him rightly, and he will know and love us again. 13, 558. Christ's voice is: You are a poor sinner, but I died for your sins; hold on to me, and you will be saved. We should hear this and follow it. 13, 1960 f. The voice of God in the legislation, as it had been. 3, 5. Before God's voice no human heart can stand. 3, 1025. Isaiah teaches that the right and shortest way to come to the knowledge of grace is to hear the voice of the preacher. 6, 476. The forgiveness of sins cannot be obtained except through the ministry of the voice. 6, 476.
Headband. Our virgins use pearls and gold braids instead of the gold headband. 1, 1713.
Forehead blade. The forehead plate of the high priest was half a ring of gold. 1, 1713.
Stoics. The Stoics got their name from the Stoa, that is, a vault or portico under which they taught. 22, 1830. The Stoics have portrayed the wise man in an exceedingly foolish way as a man without feeling, and are themselves the most difficult people of all. 5, 1512.
Stolberg. Two Counts of Stolberg came to Wittenberg to study. 15, 2499.
Stolpen. Luther's answer to the note, so under the official's seal at Stolpen has gone out. 19, 462 ff.
Stolz, Balth. Luther answers Balthasar Stolz to the question whether he should give up the mass or the interest donated for it. 21a, 419.
strut. Whoever struts for the sake of some highness or privilege, be it the pope or otherwise the most powerful monarch, has already died before God. 2, 1371.
1718Stork - Penalty. 1718
Stork. Claus Stork, the prince of the prophets, has been in Wittenberg, another in a long skirt and D. Gerhard Westerburg of Cologne. He disagrees with Marcus Stübner and Thomas Münzer. 15, 2576. Storch said of himself that he was sent to wield the sword and that he received this calling from the angel Gabriel. 9, 1603. The Anabaptist Nicolaus Storck and Thomas Münzer said: How can water cleanse the soul? The spirit must do it. 13, 2437. Claus Stork rules in Carlstadt and his followers at Orlamünde, Allstädt 2c.; after being expelled from Zwickau, he has knocked out his hiding place there. 21a, 600.
Strabo. Strabo's writings and histories are very good, because he lived at the time of Emperor Augustus and saw all the deeds and history in the camp and wars. 22, 1564.
Penal ministry. The office of punishment is a work of divine and Christian love, for God has also imposed such on parents, since the highest love for children is planted in nature. 12, 554.
Punishment. As can be seen from the prophets, the common punishments are pestilence, famine, war and wild animals. 1, 517. This is a wrath of grace, when the punishment hastens and keeps us from sin. 1, 702. God sends us punishment and accident in the opinion that we should be humbled, repent and become pious. 1, 895. Our nature, when it feels the punishment, not only becomes impatient and grumbles, but also despairs of God's grace and mercy. 1, 999. In the end, sin is usually followed by payment, not by papal satisfaction, but by God's punishment. 2, 1102 f. Through punishments, plagues, sorrow and misfortune, people are led to their own and God's knowledge. 2, 1467 f. We should and must forgive each other's sins, so that God may also forgive us, but it is not always necessary to refrain from punishment. 2, 1747 f'. As often as God has punished the Jews for their sin, such punishment and sin has been the cause of salvation for many other peoples. 2, 1758. We see the punishments of God on the wicked in Moses. 3, 16. God condones the punishment so that the people should convert and mend their ways. 3, 141. God keeps the punishment to Himself, gives time and space to amend, so that He reveals His mercy towards us. 13, 818. 2286. This is the highest punishment, when God does not punish, but lets one live into the day according to his will. 3, 1060. God's punishment and vengeance shall be great and terrible.
against all the wicked and all despisers of God's commandments, whether Jews or Gentiles. 3, 1879. God faithfully keeps his promises of grace, help, mercy and comfort, but he is not slow to punish the wicked. 3, 1784. The punishment of the wicked is fear and terror. 4, 267. We must realize that we never suffer undeserved punishment, but deserve much greater. 4, 293. The punishment of the heart in the spirit is the fright of the conscience and the fear of the judgment of God. 4, 526. This is the sign that Christ exercises judgment among us and is strong among us, that the voice of punishment and rebuke is still heard among us. 5, 386. All punishment should be directed to the terror and correction of the wicked, and to the peace and safety of the pious. 5, 809. No punishment that is upon us is sufficient for even the smallest sin, but the only punishment of Christ is sufficient for all sins. 6, 533. We feel the punishments, the guilt rarely. 6, 977. The Lord postpones the punishments to give the sinners room for repentance. 6, 1207. The Holy Spirit will not slacken His punishments for the sake of the wrath and pawing of the great wicked, but will continue until they must cease or perish. 8, 649. The punishment of the Holy Spirit passes over all men, so that all their glory must fall, and all their doing and being cannot help them before God. 8, 651. The punishment that God lays on us is a love punishment, not a wrath punishment. 13, 568. When we feel God's punishment, we should not think that he is angry with us, because that is why he punishes us, that we are children and should remain with the inheritance. 13, 568. God keeps the punishment and hides it, but therefore it does not remain outside. 13, 818. The punishment of sins is always certain, even if it is hidden; but that it is hidden deceives people. 13, 821. God is merciful, therefore he wants to increase the punishment, but not decrease it. 13, 2286. Because God, out of kindness, waives punishment and waits for correction, the world thinks that he will always remain silent. 13, 2289. He who wants to be secure in wickedness and continue in sins should not take it into his head that he will escape punishment. 13, 2294. What kind of judgment and punishment will come on those who do not want and do not like the word, we can see in the Jews and others. 13, 2455. The pagan poets have invented that the gods put on woolen socks when they want to execute punishments. 14, 986. Where there is right repentance and penance, God does not only grant forgiveness to the people, but also to the people.
1720penalties . 1721
The punishment, too, cannot last for long, but has its definite time. 20, 1963 "I will put Christ behind the door for a time, until I am rich": these are the words of the Epicureans, who challenge God's punishment and the last judgment. 22, 197. Luther writes to those at Bremen that they should use the conventional punishment against evildoers, be it execution of thieves or beheading of murderers. 2c. 21b, 1842.
punish. Punish sinners and deal with them seriously, but do not despise them, but love them warmly. 11, 1237. An office, be it what it may, is ordained to punish sin, not to suffer injustice, and to hold above that which is right. 11, 1293 We do not approve or allow what is contrary to sound doctrine, but punish and defend, so that we either correct it or do it from us. 11, 1443 If God sends the devil or evil men to punish you, he needs them to carry out his justice. 9, 1234. According to Paul's example, we punish the weak in such a way that we also comfort them, so that they do not despair when they are treated too harshly by us. 9, 292. No one should punish immediately as if he despaired of the repentance of the punished, but rather clearly indicate that there is good hope. 8, 1561. Christ gives His apostles and preachers of the Gospel the highest authority and power on earth, that they should and must punish the whole world with their preaching. 8, 647. Without the Holy Spirit, the preachers would leave it alone to punish the world, because they would neither have the mind nor the courage to do so. 8, 648. If one comes into the high places of the first table, as if one preaches unrighteously and establishes false services, those who err do not want to be punished. 7, 2003 Where God must be angry and punish, a man could not wait so long, but would punish a hundred thousand times sooner and more severely than God does. 5, 1180. Punishment must be done without bitterness, without sharpness and spitefulness, so that correction, not revenge, is sought. 5, 1621. God punishes with moderation, so that he does not ruin everything, so that one does not despair. 3, 1696. When God punishes, we are not repaid the hundredth part of what we deserve. 3, 1067. God punishes him who does not fear him, but he who honors and fears him, he is merciful to him. 3, 1053. The Holy Spirit punishes those who do not want to sin, the works saints, who lead a pious, honorable life according to outward conduct. 12, 1404. The Holy Spirit, through the apostles and other preachers, shall punish all with one another, the whole world and
say: You are all sinners, none of you is righteous. 13, 588. God does not punish us because He is hostile to us, but because He shows His love toward us and protects us from eternal misery. 13, 568. This is the reason why our Lord God punishes the land and the people, because God is so gracious and gives his word and gospel, and the people do not want to hear or be told. 13, 2297. It is the rule that when God wants to punish the godless people, he sends his prophets before the plague, who proclaim the word, reveal the sin 2c. 14, 1508. The pious punish all kinds of vices, that they would gladly mend them, and are heartily sorry that the people are thus fallen into sin and shame by the devil and the flesh. 14, 414. One should not only punish the gross, carnal sins, but also and especially the subtle, spiritual sins. 13, 2765. We preachers should confidently rebuke and punish vice and sin from the pulpit. 20, 2203. St. Stephen teaches that every Christian should punish the pope and ruler, and is guilty of this, not to mention that he should not have the power and authority to do so. 12, 186. The pope, bishops and all papists are to be publicly punished as the stiff-necked gleissers who resist the Holy Spirit and keep no commandment of God. 12, 187. St. Stephen punishes his enemies not because he wanted revenge, but because he sought God's glory. There was an exuberant love 2c. 11, 2077. The rod by which the world is punished is the divine word and the holy gospel, proclaimed by the apostles and prophets. 11, 880. It is a great mercy, yes, an abominable murder, if a father leaves his child unpunished, for it is as much as if he strangles it with his hands. 11, 1294. It may well happen that one cannot punish a public wickedness without great harm and danger to others. 5, 809. The adversaries are to be punished by the word of faith, not by human subtleties or miserable philosophical reasons. 4, 1107. "To be punished" is the same as to be rebuked; "to be chastised" is that he who has been rebuked be beaten. 4, 526. Whoever does not believe that everything we have and possess comes from God, but trusts in the creatures, God will punish him. 3, 1825. If a guilty person cannot be punished without at the same time injuring an innocent person, then the evil one is to be tolerated. 3, 1589. Punishment of persons does not belong in the pulpit, but in the congregational meeting. 21a, 929. In the church, one should punish in general and tolerate all kinds of injustice.
1722strike - dispute. 1723
The law of the state shall be the law of the state. 21a, 930. Privately, without orders and apart from the public office, no one shall touch another, or publicly punish in private. 21a 3216 f.
criminal. No one wants to be held to be unjust and criminal; resentment against the law arises from this. 3, 719.
Penal Sermon. Where the punitive preaching of the Holy Spirit is concerned, the world cries out that it is an annoying, unpleasant sermon, causes discord and disruption, and gives rise to disobedience (cf. 8:647).
Strasbourg. In Strasbourg, wicked people have put many good men to death. 4, 1392. Luther gives advice to the war councils of the city of Strasbourg about the use of the church goods. 21b, 2282. Luther expresses his joy that the gospel comes to rule in Strasbourg, and reports that the more the gospel is forbidden, the more it runs in our country. 21a, 619.
Strasbourg. The Strasburgers sent Gregor Casel to Luther that he should not write against Zwingli and Oecolampad. Luther's answer to this, and instruction for Casel. 17, 1832 ff. Luther's letter to Spalatin, in which he also gives news about the Strassburgers. 17, 1538 f. Luther gives Spalatin news about a fierce appeal of the married priests of Strasbourg against their bishop. 21a, 604. Luther is annoyed that the rumor is spreading as if there is a great discord between him and the Strasburgers. He rejoices over the progress of the Gospel in Strasbourg. 21a, 622 f. The Strasburgers receive the writings against Carlstadt with bitterness; not that they publicly say that he has done right, but that in Carlstadt their opinion is condemned. 21a, 735.
Road. The road through the Red Sea may well have been as wide as from Wittenberg to Magdeburg, nearly 12 or 13 miles long. 3, 1801.
Street, Christoph. Luther asks the margravial chancellor Christoph Straße for two pastor's wives who had formerly been nuns in the Himmelskron monastery. 21b, 3030 f.
Roads, Christoph von der. D. Christoph von der Straßen, a jurist, was a godless man and great epicurer who permitted and approved of sin. 22, 196.
Straßen, Michael von der. Luther asks Michael von der Strassen in Borna that he may work to improve the salaries of the preachers there. 21a, 1324. Luther recommends to Joh. von Riedtesel the two sons of Michael von der Straße to extend their scholarship. 21b, 2058 f.
Highway robbery. The sin of highway robbery is now an ornament and a title of honor among noblemen. 3, 1317.
Stratius. Johann Stratrus from Flanders, a very learned man, is recommended by Melanchthon to Veit Dietrich. 17, 403. 405.
Strauch. Luther asks Lazarus Spengler for a scholarship for the Nuremberg student Lorenz Strauch. 21a, 1616.
stumble. God sometimes causes His saints to stumble and suffer so that their faith is strengthened and increased and they recognize their weakness. 11, 1419 f. Even if we stumble and sin, we soon get up again, knowing at all times that we must be pleasing for the sake of Christ. 19, 1536.
Ostrich. The great ostrich is so foolish that when he covers his neck with a trip, he thinks that his whole body is covered. 11, 1199.
Strauss, Jakob. Jakob Strauß in Weimar raises the question of whether one should judge according to imperial law or according to the laws of Moses. 15, 2097. Strauß cries out that he who gives the re-purchasable interest sins as well as he who takes it. 10, 353. D. Jakob Strauß's writing against Zwingli's error concerning the true presence of the body and blood of Christ in the sacrament. 20, 1472 ff.
Strife. Horse, man, weapons and everything that belongs to the battle, one should have, so that one does not tempt God, but if one has it, one should not defy it. 20, 2140. A Christian life is nothing else than a battle and an army camp, and therefore also our Lord God is called a Lord over the armies. 9, 1033. The life of the believers should be a war and strife, in which they constantly have to contend with sin. 12, 1069. As long as there is still strife against sin in the heart, it is not yet lost, but when we begin to become insensitive, it is over. 9, 1581. One must give the body only what is necessary, and nothing superfluous, and always be at war and armed, but with faith and words. 9, 1503 f. The greatest and most difficult strife is that one should fight with Scripture against Scripture, cut off one's sword and slay him with his own sword. 11, 1413. Without ceasing, war and strife take place with the godless people, who not only do not hear the praise of God's grace, but also persecute it. 4, 549.
contend. Our King Christ does not leave us, but is with us, fighting in us against the tyrants and against the lies of the
1724Streit addicts - studiren. 1725
Devil. 5, 365. He who contends with his sins, not only will the sin not be imputed to him by God, but he will also gain a crown and be saved from it. 11, 1957. You shall be lord, not your sin; therefore you shall contend against sin, that you may keep the field; therefore your sins are forgiven you. 12, 1251. Christians do not fight for themselves with the sword nor with guns, but with the cross and suffering, just like their duke, Christ. 16, 59. Some foolish spirits, deceived by the devil, about the sacrament, or other error, pretend that one should not argue so hard about one article and break up Christian love. 9, 831. You must despair of all your art, let God argue, and thus say: Lord, help; if you do not help, nothing helps. 9, 917. The faithful argue in a different way than the wicked; the latter argue with violence and rebellion, but we argue with prayer, with words and with patience. 4, 582. Where one disputes about faith, one must not dispute with wavering scriptures, but those that are certain, simple, clear to the point. 18, 1031. Those who live under our emperor, pope, prince, should not allow themselves to be used to argue against the gospel or against Christians or to persecute them. 20, 2193. Until now, we have been taught that if we had confessed or entered a spiritual state, we would be pure and would no longer be allowed to fight against sins. 9, 1032. 1195. In the Christian, trembling contends with love, unbelief with faith, yes, it sometimes seems as if unbelief has the victory; but God supports this weakness. 9, 1493. The flesh seeks pleasure and rest; the world seeks good, favor, violence and honor; the evil spirit seeks hope, fame and its own pleasure, and other people's contempt; these are the ones we have to contend with. 10, 1327. Henry VIII calls these conflicting doctrines that Luther approved of the papacy before, but rejected it afterwards. 19, 296. These are contradictory doctrines, when one teaches things that are contradictory at the same time, and does not revoke or condemn either of them. 19, 297.
Quarrelsome. St. Augustine teaches that one should let the quarrelsome go and not answer them. 8, 1655 f.
Ströbel. Luther recommends Christoph Stroebel to an unnamed person. 21a, 1770 f. Luther asks Spalatin to find a position elsewhere for Christoph Ströbel, who did not like the air at his place of residence. 21b, 1956 f. Luther recommends Christoph Ströbel to Hieronymus Weller, who is
is called to Freiberg as a preacher. 21b, 2301.
Streams. Streams of living water are the Holy Spirit, so that those who have the gospel and have received the Holy Spirit can comfort, teach, instruct, warn 2c. 8, 89.
Stromer. Stromer. 15, 2495.
Stübner. Marcus Thomä from Elsterberg, called Stübner, is punished and remembered by Luther together with the Zwickau prophets. 15, 2609.
Student. A student who does not want to lose his effort should read and reread some good writer in such a way that he becomes flesh and blood. 22, 1558. The students should know that it is in truth a shameful deed to give examples in schools that are unworthy of well-meaning people. 21b, 3140. How the students in Wittenberg mocked the pope with the cardinals, bishops and his servants for a carnival joke. 21a, 333 f. The students in Wittenberg do not particularly enjoy walking in the streets and shouting at night, as it used to be atrocious. 21b, 2065.
Student revolt. Luther complains that the rector of the university has taken the wrong measures against the student revolt, and advises that it be controlled with severity. 21a, 278. Luther preached against the student uprising, and did so impartially, but made many enemies in the process. 21a, 279 f. Luther complains about the accusations that were made against him because of his preaching against the student revolt, even before Spalatin. 21a, 281.
Student caps. On the colleges the student caps were worn, with which they covered the whole head and armpits. 2, 1188.
Studies. Our princes promote good studies and the teaching of religion at very great expense and are unjustly accused of having stolen spiritual goods. 14, 1001.
Study plan. Luther and the professors of the university indicate to the Elector how the curriculum would like to be improved and ask for a salary increase for Melanchthon. 21a, 152 f.
study. Where the devil would like to keep vain laymen, so that no one would study, he knows how soon both priest and books would perish. 10, 902. Citizens and peasants now say: What should I let my son study? He will become a beggar, he must become a priest. I would rather let him learn a trade or become a merchant. 17, 1112. The common man does not think that he can serve God and the
1726Student - sin. 1727
If he has a clever son, he owes it to the world to send him to school and let him study. 2c. 20, 2135. Parents cannot give their children a better or more certain treasure than that they let them study and learn good arts. 22, 1530. No one now gives his children to study good sciences, much less the Holy Scriptures, but only to profitable arts. 9, 746. Those who study the holy scriptures must have the articles of faith well fortified with sayings of the holy scriptures. 5, 455. The best study of the Scriptures is that we know how the histories go. 3, 694. This is the highest study, that one grasps in the Scriptures the faith, the love and the word of God, which the patriarchs had and were preserved by it. 3, 696.
Students. Luther asks for a decision about the appointment of a professor for Hebrew and reports the increase of students in Wittenberg. 21a, 171. Luther says: "The best thing that has come out of my father's estate is that he educated me, for there is no greater good in housekeeping than to feed students. 22, 1334.
Study. This is a permissible theft, when a canonicus or his like goes away and consumes his income in a useful study. 22, 1956.
Step year. Every seventh year is a gradual year, for every seven years we are changed somewhat into a different form, become differently minded, get a different understanding 2c. 1, 1604. 1, 1604. Every seventh year is always a gradual year, that is, one that brings a change. The seventh year always changes people. 22, 1553.
Chair. To "sit on the chair" means to teach, to be a master and teacher. 4, 224. The Lord calls the chair of Moses the preaching chair, that one should preach to Moses. 7, 1130. The first Psalm is called "the mocker's chair" because one preaches false doctrine. 7, 1131. The all able and all willing apostolic chair is mostly unlearned and ignorant in the holy scriptures. 4, 944. Those sit on the "chair of perdition" who fill the church of Christ with the opinions of philosophers, the statutes of men and the counsels of their own head. 4, 229 f. The Roman See cannot be judged and admonished, but it must judge all, because it is itself the mother and lord of all churches. 22, 1369.
Stumpf. Johann Stumpf, pastor of Schönbach, writes to Adolph, bishop of Merseburg, that it is not heresy to celebrate the Lord's Supper under
in two different forms. 15, 2354 ff. Bishop Adolph of Merseburg cites Johann Stumpf, pastor of Schönbach, to appear before him in Merseburg. 15, 2357 ff. Action of the Bishop of Merseburg with Johann Stumpf, pastor of Schönbach, and the pastor of Buch. 15, 2360 ff.
Little hour. Often one hour is more important than a month or a whole year. This is what the men of war understand. 1, 1740.
Stur. Luther recommends M. Georg Stur to King Christian of Denmark. 21b, 3159.
Sturm, Hans. Duke John Frederick orders Luther and comrades to interrogate the Anabaptist Hans Sturm, who was imprisoned at Zwickau, and to try to turn him away from his error. 21a, 1279 f. Luther writes to Hausmann that either Hans Sturm's head is not right, or that he is being driven by Satan, so there is little hope of setting him right with words. 21a, 1285.
Sturm, J. Jonas writes to Luther: J. Sturm, our herald and guide to the Diet of Worms, holds and speaks of you here with us in the most honorable way. 21a, 1540.
8uooudl. The succubi are women who have dealings with the devil 2c. 22, 757.
Sukhoth. Suchoth, Pnuel and Mahanaim are cities on the other side of the Jordan in the tribe of Gad. 2, 846.
Summaries. Summaries on the Psalms. 4, 124-199. Menius testifies to Luther his joy at the completion of his Summaries on the Psalter. 21b, 1799.
Sin. Through sin we are now like a dead corpse of the first man, retaining also hardly a shadow of the first kingdom and dominion. 1, 89. Through sin man has lost all his glory, pleasure and joy. 1, 100. This is the characteristic of sin, that it cannot be felt for a while, but when it is revealed afterwards by the law, it is very oppressive. 1, 200. Sin turns the most honest and useful members into the most shameful members. 1, 206. Sin is everywhere one thing; it does not want to be sin and not to be punished for sin, but wants to be righteousness. Since it cannot obtain this, it blames God. 1, 218. The last degree of sin is to blaspheme God, and to impute to him that sin comes from him. 1, 219. There is nothing more terrible than being in sins and yet not being able to have forgiveness of sins or comfort and promise of grace. 1, 220. Heaven-crying sins are not
1728Sin . 1729
It is not only four or five sins, as some say, but in general all sins in which there is impenitence and wickedness. 1, 1197. Sin remains evil in itself, but in the saints it becomes a cause for good. 1, 1328. Because we are all in sin, we are also in the curse and punishment until the seed comes that takes away both. 3, 67. We can only be helped from sins through God's word. 3, 79. Sin is always at issue, that it is felt, but it is subdued by the presence of Christ, and it reigns stronger than the devil and sin. 3, 93. Through sin, God's image has perished, and in its place the image of the devil has been erected. 3, 130. We cannot be freed from sins by being driven and beaten by the law, but only by the comforting gospel. 3, 257. No sin can condemn, if only one does not lose faith. 3, 550. Through sin comes upon all men God's wrath and death. 3, 655. Overcoming and abolishing sin, death and the devil is not the work of man or angels, but of the one, eternal, divine majesty. 3, 666 f. One must not commit sin for the sake of anything, not even for the sake of the eternal. 3, 1200. God wants us to remember past sins, but in such a way that the conscience is not tortured, but knows that it has forgiveness of sins and eternal life. 2, 2081. Differences of the sins, which were made in the Pabstthum with enumeration of the sins in the confession. 3, 1344. The consciousness of sin by its nature makes fearful people. 3, 1604 If one wanted to tear away that which gives cause to sin, one would not have to let any creature remain. 3, 1674. We should not be so much concerned about punishment as about sin. 4, 349. No presumption is more dangerous than to make a distinction between venial and mortal sins. 4, 365. By a strange change, our sins are no longer our sins but Christ's, and Christ's righteousness is not Christ's but our righteousness. 4, 1241. Who are those for whom God covers sin and will forgive their sins out of grace. 4, 1670. Blessed is he to whom God does not impute sin; that is, those who constantly impute sin and infirmity to themselves. 4, 1670. Blessed is he who does not impute sin to himself, who pleases himself, who thinks himself pious 2c. 4, 1670. We must pray against the other sins that creep up on us most cunningly, that God will not impute them to us, for we will never be completely pure. 4, 1517. By nature there are no daily sins.
but only for those whom God "daily" respects by grace and who do not despise them. 4, 1743. Through sin we humans are so weakened in body, soul 2c. that our face is not the hundredth part as sharp as Adam's face before the fall. 5, 217. In Christians there are still the remnants of sin, anger, pride, unchastity 2c., hidden, which want to come out again; against them the word is necessary. 5, 386. Paul confesses that there is sin and evil desire in Christians, and exhorts them not to let sin reign. 5, 387. How we must overcome the sense of sin and death through faith in the word of Christ. 5, 422 f. Sins are hidden in the saints, but still sins that are made servants, not which reign, but yet sometimes break forth. 5, 387. Among other sins, God is most indignant, angry and bitter that what he has commanded is omitted and another is done. 4, 443. From the error that sin is not rightly recognized, another error arises, that it is not understood what grace is. 5, 474. The whole of nature is corrupted by sin and subject to eternal death; in addition, there is sin, which man can recognize from the law. 5, 479 f. The prophet explicitly calls the remnant of sin sin and iniquity, although it is not the sin it was before, because its head is crushed by the forgiveness of sins. 5, 511. From the loss of the knowledge of God arise innumerable other sins, so that men, when it is well with them, surely sin. 5, 481. We are turned away from God through sin, so that we do not imagine anything of God, but simply think of Him as of an idol. 5, 482. Our sin is that we are conceived and born in sins. 5, 482. Sin is a corruption of all powers, inner and outer, so that now no member performs its service as it did in paradise before sin. 5, 482. Through sin we have departed from God, have an evil conscience, and are subject to sickness and death. 5, 482. The knowledge of sin is the feeling of sin, and the sinner is the man who is oppressed by his conscience and does not know where to turn. 5, 483. When man becomes aware of his sin-corrupted nature, despair follows, which pushes him into hell. 5, 483 f. As often as our conscience bites and torments us because of our sins, we must turn our minds away from sin and flee to the grace and mercy of God. of God. 5, 500.
1730Sin . 1731
Sin forgiven by grace is that God will not forsake us for Christ's sake, however great sinners we may be. 5, 506. The power of sin is taken away by mercy, by grace for nothing, and yet true remnants of this poison still remain. 5, 507. Because our sin has been forgiven by grace, we still do not have enough, because out of weakness we fall into sin again. 5, 506. Because there are still remnants of sin left, both are true, that no Christian has sin and that every Christian has sin. 5, 507. A Christian, after he is justified by faith, does not have to be sure, but then the struggle with the remnants of sin is incumbent upon him. 5, 507. The saints also feel the remnants of sin, but through the Holy Spirit they do not let them have their way. 5, 507. With the Christians there is a twofold sin, the forgiven sin and the remaining sin, which must be eradicated and washed away. 5, 507. After we are free from guilt through mercy, then we also need the gift of the Holy Spirit, who fills us with what is left of sin. 5, 508. The forgiven sin no longer condemns, but still remains, torments us, and prevents us from believing as wholeheartedly as we would like. 5, 509. We do not have to diminish the remnants of sin, for otherwise the one who cleanses and the gift of cleansing, namely the Holy Spirit, will also be diminished. 5, 511. God did not want his creature to perish because it was corrupted by sin. 5, 535. The spiritual sins cannot be sufficiently recognized, such as impatience in adversities, blasphemies, murmuring against God, unbelief 2c. 5, 775. There is no doubt that the nature of all members of the body was far more excellent before sin than it is now. 5, 535. Where sin and God's wrath is not recognized nor felt, repentance nor forgiveness cannot come. 5, 1020. With his sin, which he took upon himself, Christ has torn apart and cast out all sin in the world. 5, 1346. Sin is still stirring in us, but it has already passed its judgment and can no longer condemn us, because it has been defeated and captured by Christ. 5, 1346. Sin is weak and powerless through Christ; the more it challenges the Christian, the less it condemns, because it drives the Christian to cry out to Christ for help. 5, 1346. If our sin is taken away through Christ, the law cannot condemn us, and death has no right to condemn us.
5, 1348. All sins that we recognize and do not confess are forgiven, but the sin that is confessed cannot be forgiven. 6, 38. These are minor sins, by which the commandments of the moral law are transgressed, against which the promises of Christ and the word of the Gospel are rejected. 6, 302. Among all the sins of the world there is none that has not become Christ's own sin, and yet he is the true arm of God and the glorious God. 6, 663. In Christ there is no empty pretense that only grace has been obtained, but rather sin is also swept out. 6, 701. Sin is our plague, it lies on our neck; Christ, sitting at the right hand of the Father, also wants to heal it. 6, 702. Look to Christ if you want to overcome sin, as if there were no other sin in the world than on this Lamb of God, who bears the sin of the whole world. 6, 732. Sin and death cannot be destroyed unless this body of sin is destroyed first. 6, 794. We have dominion and power over sin and death, but we have not yet overcome them and are not yet rid of them all 2c. 6, 862. Neither sin nor a good work can be known without the knowledge of God. 6, 943. Sin is a work against God's law, but the good work is according to God's law. 6, 944. Men, if they do not have the Holy Spirit, can neither resist sin nor avert and heal the punishment of sin. 6, 1346. This is the most horrible and terrible thing in any repulsiveness, when God terrifies us by the manifest consciousness of sin. 6, 1436. Six sins are counted against the Holy Spirit: spiritual pride, arguing against the known truth, stubbornness, despair, envy and impenitence to the end. 7, 174 When a sin is revealed and publicly harms, it is no longer necessary to be silent, but to defend and punish, especially those who are in public office. 7, 394 There are two kinds of sin: one that one confesses, which no one should leave unforgiven; the other that one defends, which no one can forgive, because it does not want to be sin. 7, 516. That which is to be sin must be contrary to God's word, but if it is not contrary, it is not sin; the pope makes sin out of that which is not sin. 7, 919. The greater and more lust and pleasure is in sin, the greater is sin. 7, 809. The fathers, as Augustine and others, have described sin correctly: Sin means to speak, think or do something that is against God's commandment. 7, 919. The outward sins, as avarice, impudence, and
1732Sin . 1733
2c., arise from a blasphemous heart, which does not believe God to be true and despises his threats. 1, 1551. We cannot get rid of sin from our nature, we have enough to sweep away throughout our lives. 7, 1737. You will not be saved if you stop sinning, for your sins are forgiven, but you must stop being a miser, adulterer or fornicator. 7, 1985. When you are saved from sins, you cease from sins, for it does not rhyme to remain in sins, avarice, anger, hatred, fornication 2c. and also to want to be a Christian. 7, 1990 f. Where there is still sin, there is no forgiveness of sins, no faith in Christ. 7, 1991 We still feel sin in us, and it is quite certain that sin is still left in the saints of God, but it does not reign in them. 7, 1991. Faith prevents sins from breaking into the works and curbs them. 7, 1991. This is the sin that condemns all the world, not believing in Christ. 8, 650. Although we cannot get rid of all sin in this life, believers have the comfort that it is covered by the forgiveness of Christ. 2c. 8, 657. The right sin is not only called the work that is done, but the one that is alive terrifies in the heart and conscience. 8, 1266. No creature in heaven or on earth can take away the evil conscience, or the sin that the conscience feels; through Jesus Christ we have the victory. 8, 1349. Because Christ, the Son of God, was given for our sins, we will certainly not eradicate them by our works. 9, 54. Sin is the cruelest and most powerful tyrant over all men, which cannot be overcome by any power of all creatures, but only by the Son of God. 9, 55. As insurmountable as the tyrant, sin, is, it cannot harm those who believe in Christ, because he overcame it by his death. 9, 55. Christ is given not for imaginary or painted sins, but for true sins, not for small but for the very greatest, not for one but for all. 9, 58. The sins against the second table are only small sins when compared to the wisdom, righteousness 2c. of the wicked, with which they contend against the first table. 9, 65. When you feel your sins, do not look at them in yourself, but remember that they are laid on Christ, whose wounds have healed you. 9, 180. The victory over sin and death is in Jesus Christ alone, so it is not in the works of the law nor in our will. 9, 188. Nothing can be more ungodly than this.
And no sin can be more terrible than throwing away God's grace and not wanting to be justified by faith in Christ. 9, 242. The throwing away of God's grace is the greatest sin, and a very common one, which all works saints commit, because they want to be justified by their works or the law. 9, 246. Whatever sin is left in you will be forgiven you because of Christ, in whom you believe, whose righteousness is yours. 9, 309. All the sins that I, you and all of us have done and will do in the future are Christ's own sins, as if he had done them himself. 9, 370. Christ took it upon himself to stand in the person of all sinners, and therefore he became guilty of the sins of the whole world. 9, 371. God did not put our sins on us, but on His Son Christ, so that we would have peace, since the punishment would be on Him 2c. 9, 372. Since all sin was put on Christ and he died for it on the cross, the whole world was cleansed from all sins and atoned for, and thus also freed from death and all evil. 9, 373. Since the sins of the whole world are on this one man Christ, we are absolved from all sins, but not by ourselves, through our works 2c, 9, 373. In Christ, who is the eternal and unconquerable righteousness, the sin of the whole world is overcome and put to death. 9, 374. To overcome the sin of the whole world, the death, the curse, and the wrath of God by Himself, is not the work of any creature, but of divine power. 9, 376. If sin frightens you, if death terrifies you, think that it is a vain specter and deception of the devil, for Christ has overcome and taken away all these things. 9, 379. According to Paul's theology, there is no longer any sin, death or curse in the world, but in Christ, who is God's Lamb that took away sins. 9, 380. Everything that is outside of Christ and His promises is decided under sin without exception, whether it be divine or human law. 9, 441. Sin is not only that which is put to work by the deed, but the root and the tree with its fruit. 9, 450. He who believes has the same and equally great sin as an unbeliever, but to the believer it is forgiven and not imputed, to the unbeliever it is retained and imputed. 9, 691. For the one who does not believe in Christ, not only are all sins mortal sins, but also his good works are sins. 9, 691. Let no one think that sin, after one has come to faith, is a sin.
1734Sin . 1735
is not to be greatly respected. That it is not a mortal sin for the believer is because of Christ. 9, 691. The law cannot accuse the godly of what is in truth sin against the law, because the law has been deprived of its right through Christ 2c. 9, 693 f. The law cannot accuse us of what is truly sin, because our righteousness, Christ, is blameless, and therefore the law cannot accuse him. 9, 694. Of those who do not stubbornly persist in their sins but repent, Paul commands that they be received, instructed and restored. 9, 697. Grace is not denied to those who sin and fall because of weakness, if they only get up again and do not persist in their sins. 9, 697. What is left of sin does not harm the godly, because the more they feel their sins, the more they take refuge in the throne of grace, Christ 2c. 9, 704. With the words, "Christ gave himself for our sins," truly the power and violence of sins is made very great. 9, 776. Our sins are so great, inordinate and insurmountable that it is impossible that the whole world could do enough for them. 9, 776. If we were to look at the size of the great, inordinate treasure that is given for our sins, we would soon realize how heavy the burden of sins is. 9, 777 The word sin comprehends in itself the eternal wrath of God, along with all the power and might of the sorrowful infernal Satan. 9, 777 The fact that Satan causes so much heartache on earth that we are not safe from him for a moment of our lives, and must be constantly aware of all misfortune, is sin's fault. 9, 777. Sin is a mighty, cruel lord and tyrant over all men on the whole face of the earth, which no one can resist. 9, 777. Only Jesus Christ is the hero who can control the cruel, insurmountable enemy, sin, but it costs him a lot, because he has to give his life for it. 9, 777. Because Christ takes our place and takes all our sin upon himself, 2c. sin loses all its right, power and authority over him and over us. 9, 777 f. Whoever believes that Christ sacrificed himself for our sins on the cross 2c. and accepts this with joy and thanksgiving, sin cannot harm him, much less condemn him. 9, 777 f. It is true that sin does much harm to the pious, because they still live in the flesh, it frightens and grieves them, but it cannot do more. 9, 778. To those who in faith grasp this saying: "Christ sacrificed himself for
sin is no longer terrible, for it is now bound and imprisoned. 9, 778. Since sin is such a horrible tyrant, which is superior to the whole world with its power, the teaching of the pope and all works saints must be a lie. 9, 778. If one cannot get rid of sin in any other way, if Christ gives himself for it, then it is all in vain what all papists and religious boast of their spiritual state 2c. 9, 778. It is easy to put it into the heart that Christ is given for St. Peter's, Paul's and other saints' sins, but exceedingly difficult that you say without any doubt that he is given for your sins. 9, 779. Man would like sin not to be so great and terrible as the Scriptures make it, but a small harm that could easily be counseled without Christ's help. 9, 780. Christ is given into death, not for our righteousness or holiness, but for our sins, which are right, great, gross, many and insurmountable sins. 9, 781. Let no one dream, as the hypocrites do, that our sins are so small and insignificant that we can blot them out with our own works. 9, 781. Let no man despair, though his sins be great and abominable, but firmly believe that Christ gave Himself for sins which are great and mighty, and which cannot be overcome. 9, 781. No man, indeed no angel, can overcome a single sin, even the very smallest. 9, 781. Christ has borne and atoned for our sin, that is, not only for some sins, but for all of ours, that is, for the whole world. 9, 786. It has not helped that so many orders have been made, so many great and difficult works invented, to destroy sin and to escape the power of the devil. 9, 790. To eradicate sin and to save from the devil's tyranny and kingdom is not the work of some creatures, human or angelic, but only of the high divine majesty. 9, 792. If we have faith and love, this shall be our deed from now on, that we sweep out sin completely until we die. 9, 1083. No one shall cover your sin before God but faith; but my neighbor's sin covers my love. 9, 1088. The outward, gross sins against the other table are small compared to that which teaches how to become godly by our own works and merits. 9, 1185. The pagans have committed much greater sin in worshipping the sun and moon and their idols than in other sins. 9, 1155 f. Because blood and flesh remain, sin also remains; therefore it must always be disputed. 9, 1194.
1736Sin . 1737
no saint will be able to boast, be he apostle, prophet or patriarch, that he has not committed sin. 9, 1211. If we remain in the light, we know what sin is; if we know, we have the blood of Christ, with which we are washed. 9, 1408. If I feel sin, why should I despair? why should I not believe that it is forgiven? because Christ's blood washes away sins. 9, 1408. The true knowledge of Christ makes man feel and sense that he has sin, and causes us to groan over it. 9, 1409. Paul attributes indwelling sin to the justified, because even though we have become a new creature, the remnants of sin always remain in us. 9, 1409. To do sin is as much as to follow the stimulus and desire to sin. 9, 1454. Sin, which is still defended after it has been sufficiently revealed and recognized, is a sin unto death, because it is contrary to divine grace, the means to blessedness 2c. 9, 1519. The sin against the Holy Spirit is the hardening in wickedness, the denial of the recognized truth and the impenitence to the end. 9, 1519. By the "sin unto death" is to be understood the heresy, which the heretics introduce instead of the truth. If they do not repent after they are admonished, it is a sin unto death. 9, 1519. One should not pray for a sin unto death, because it is such a sin that God is angry with for eternity. 9, 1648. A sin unto death is a sin over which God is so angry that He will not cease to be angry, and therefore He will punish it eternally. 9, 1648. The sins and weaknesses of the saints are not sins unto death. They do sin, but they also have forgiveness of their sins. 9, 1650. Nothing but Christ's blood can cleanse from all sins. 9, 1883. Outside of Christ there is only the servitude of sin, but in Christ one reigns over it. 9, 1878. The sin against the Holy Spirit is not a gross worldly sin, but a holy, spiritual sin, which does not want to be called sin, but deliciously good works. 10, 1201. The sin against the Holy Spirit is such a sin that does not want to be recognized, nor can it be recognized. 10, 1201. The sin against the Holy Spirit is of such a kind that it knowingly resists the bright truth. 10, 1205. The sin against the Holy Spirit does not want to suffer the revealed truth; there is no counsel, nor help, nor excuse, and the wrath has finally begun. 10, 1206. The sin against the Holy Spirit is that everyone sees the truth of grace and the forgiveness offered, and
yet defies the Holy Spirit and defiles the truth. 10, 1208. One should take care that one does not soon fall into sin against the Holy Spirit, for the sake of some poor weighed down consciences, which the devil drives to despair. 10, 1209. The text of the sin against the Holy Spirit speaks of those who knowingly and sacrilegiously blaspheme the known truth revealed by the Holy Spirit 2c. 10, 1209. Unforgiven sin is where one willfully defends sin and does not want to let it be sin, even if it is public, because this is called fighting against grace and forgiveness. 10, 1209. There is no greater sin than not believing the article, forgiveness of sin, as we pray in daily faith. 10, 1237. The sin of not believing forgiveness of sin is called sin in the Holy Spirit, which makes all other sin futile. 10, 1237. This is grace and mercy, that Christ on the cross takes your sin from you and bears it for you and strangles it. 10, 1991. You must not look at sin in sinners nor in your conscience, but in the grace image, and form the same with all your strength in yourself. 10, 1990 f. The papists knew nothing more of sin than what the jurists call sin and belongs before the judge and secular punishment. 11, 708. Where sin remains unrecognized, forgiveness and grace cannot be understood, much less desired; indeed, it is then of no use. 11, 754. That is why so many orders and masses have been founded, and for that reason we have become priests and monks, and run to and fro, that we might be rid of sin. 11, 870. Sin is unbelief, righteousness is faith, judgment is the holy cross. 11, 874. It cannot stand with each other that Christ alone should bear my sin, and that I myself should bear my sin before God with my works and my worthiness. 11, 1015. Then cast your sin from you on Christ, if you firmly believe that his wounds and sufferings are your sin, that he bears it and pays for it. 11, 580. Your sins would not remain on Christ; they have been swallowed up by His resurrection, and you now see no wounds, no pain on Him, no evidence of sin. 11, 581. It is a heavy burden to be weighed down by sins, from which no one is delivered, for whom the Son of God, Christ Jesus, delivers through the Holy Spirit. 11, 2185. Since the Son of God came down from heaven and became man for my sake, died for me and strangled death, my sins must ever be gone. 11, 2256. God says: I will give you sin, so that you may be saved in faith.
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and trust in Christ, my only beloved Son, who was given for you. 2c. 11, 2279. The pope does not teach what right sins are, but deals with his foolishness; whoever does not keep his order and statutes of men shall be under ban. 11, 1229. If Christ bears sin, it must also follow that he has to bear everything that follows sin, as devil, death and hell. 11, 1527. If you come to know your sin, you are not far from the kingdom of heaven. 11, 1697. The school theologians have disputed whether and how the forgiven sin comes back when man sins again. This disputation should be left pending 2c. 11, 1933 Sin takes us captive, so that we can neither do nor know nor want anything good, thus depriving us of freedom, light and power. 12, 122 f. There must be greater payment for sin than God Himself, who is offended by sin. 12, 165. The saints do not let themselves be overcome by sins, so that they follow them and let them come into the work, but resist and sweep out in themselves forever. 12, 485. The remaining sin in the saints is all kinds of evil inclination and lust or desire that stirs in man against God's command. 12, 485. Therefore the Holy Spirit is given to fight against sin and not let it reign. 12, 486. Although sin has been purged through Christ's blood, and we are now children of grace and have forgiveness, sin has not yet been completely swept out and killed in us. 12, 566. Therefore our sin is put to death by Christ's death, that is, taken away, so that it also finally dies in us and should not live any longer. 12, 763. Since a Christian knows that through the grace of Christ his sins are forgiven and blotted out, he gets such a heart that becomes hostile to sin. 12, 777 Through faith and knowledge of the grace of Christ we die to sin and the world, and break our wills not to do evil, even if it is not punished. 12, 778. Now that we are rid of sins and converted to God, we should also, in obedience to God, do good and no longer live in sins. 12, 781. Although all Christians who have the Holy Spirit have the power to remit sin, the practice of it should not be done without order. 12, 1835. Sin, as Augustine says, is that which is done, spoken and thought contrary to God's law, not contrary to the fictitious statutes of men. 12, 1888. Sin is not understood by a fictitious and empty sin, nor by one that comes from human statutes, but by the true sin.
Adhere to sin against the ten commandments. 12, 1921. Sin is, and what God calls sin, is not believing in the Son of God, that it is He alone who saves. 12, 1404. The redemption of sin is accomplished in two ways: first, Christ forgives sin; then, He purifies sin through various crosses and sufferings. 12, 1493 f. Sin remains in us as long as the mortal body lasts, but it is not counted in the wrath of God for Christ's sake, but is swept out with fatherly chastisement. 12, 1494. In the sweeping away of sin, the pious Christians who glory and rejoice in the cross have all comfort, peace and joy. 12, 1494. If we have sin, let us carry it to Christ, who has put it on the cross, will forgive us, and subdue death and the devil. 12, 1526. Beware of the invectives of divine grace, that Christ should not have done enough for our daily sin. 12, 1556. To put away and blot out sin, not caps, gray skirts, not eating meat, fasting and the like serve, but that God sent His Son 2c. 13, 83. God took all sin out of the world by grace and put it on His Son, who paid for it so that we would be freed from guilt and punishment. 13, 336. The sin of the world is all ungodliness and unrighteousness in which the world is drowned, in which God is displeased and moved to wrath. 13, 336. Sin is such a horrible, unbearable burden that no creature could bear it; God's Son had to bear it and pay for it with such a hard death. 13, 339. Whoever believes that the Son of God died for his sin and paid for it with death can take heart in God's goodness and comfort himself against sin and death. 13, 339. Christ took the sin of all the world upon Himself and paid for it with His death, since each of us has only our own sin upon us; therefore we cannot sufficiently represent His suffering. 13, 349. If we rightly knew God's wrath and judgment, which is directed at sin, we would not only have no desire and love for it, but would also fear and beware of it, as of the sudden death. 13, 350. Although the bodily death is the most violent against our nature, the suffering in the conscience of sin is much more severe and unpleasant. 2c. 13, 351. Even though the Lord Christ is without sin and eternal God, he still bears so heavily on the Mount of Olives because of our sin that the sweat of his blood runs out over it. 13, 354. When sin sets upon us, we do not fear it, but have air and love for it, and wish we had full-
1740Sin . 1741
to sin. 13, 404. Sin, if one paints it right and proper, seems to be a light, bad, harmless thing. 13, 404. This is the right kind of sin when it awakens, that it persuades the conscience so vehemently that the heart does not know from anxiety what it should do or not do. 13, 406. Against sleeping sin you must guard yourself with the fear of God and diligent prayer, but when sin awakens, defend yourself with the holy gospel. 13, 409. Keep yourself in such a way that you not only guard against sin, but also, when it awakens, fight against it and protect yourself. 13, 411. Because one does not want to desist and continue in sins, God punishes with poverty of goods, with shame, with French and all misfortune. 13, 433 f. Sin is what God's law reveals to us and accuses us of, not the Pabst's sins of folly and lies. 13, 543. Whatever is not in faith is sin, be it Carthusian order, fasting, praying, almsgiving; if faith in Christ is not there, it shall be punished. 13, 589. There is no other way to get rid of sin, except to believe in Christ Jesus. 13, 589. Although we, because of our sinful flesh, cannot bring ourselves to become pure and without all sin, we are not counted for such sin that clings to us. 2c. 13, 618. If God had wanted to condemn us for our sins, as we are always concerned, he would not have given us his only begotten Son. 13, 682. God wants to help us against sin and not condemn us, therefore he gives us his word and comforts us with it, so that we should certainly believe that we are his children. 13, 765. If we were to be helped, it would have to be through one who was without sin and could also help others from their sins. This is our dear Lord Jesus Christ 2c. 13, 1123. The Lord indicates that sin is not a bad harm, but a dangerous disease that damages body and soul for eternity. 13, 1249. Some people know that they are doing wrong, and yet they do it without hesitation, out of pure hatred and malice against the known truth. This is the sin against the Holy Spirit. 13, 1815 f. We all carry such sins on our necks, that we are caught unawares and fall, sometimes hurried by the devil and our flesh, sometimes out of fear, sometimes out of security 2c. 13, 1816. All sins have the sacrifice and prayer of Christ between them and God, therefore God will not impute them, provided they are confessed and the high priest is kept on the cross. 13, 1817. The sins that offend against grace are the ones that
Those who do not want to be sins do not belong to the prayer of Christ. 13:1817 The sins that are recognized as sins, be it unbelief or weakness of faith or other shortcomings, are all futile sins. 13, 1817. The sins that are not recognized as sins, but defended, are unforgivable sins, because they do not want to be sins and fight against grace. 13, 1817. Right, true sins are those in which we are born, live and do daily against God's commandment, not against the pope's law and the monks' rule. 13, 1949. fictitious sins are, as the jesters, the pope and the bishops, deal with, that one does not fast on a forbidden day, a monk goes without a shepherd, a nun without a veil. 13, 1949. "Sin" means a burden that weighs down your conscience before God, imprisons you and condemns you to eternal death. 13, 1949. Sin means that which exposes God's law to us and thus accuses us. If it is not such, it is a fabricated and made-up papal sin, since God knows nothing about it. 13, 1950. If I am to be forgiven of sin, it must come alive in my heart, so that I feel what an evil devil and horrible burden it is for sin to accuse me of before God. 13, 1951. The nature of sin is that it makes a fearful and despondent heart that worries about disgrace and punishment. 13, 2163. Everything that the Levitical priesthood creates with sins is not of the nature of sin, but becomes sin only because it is forbidden by the law. 14,11. "Sin" is not only the outward work of the body, but everything that is involved in the outward work, that is, the foundation of the heart with all its strength. 14, 97. It is a much, much greater sin to force people to willfully sin against God than to sin out of fear against God. 14, 317. What is the sin against the Holy Spirit that cannot be forgiven. 14, 850 ff. There is no greater burden on earth than sin and evil conscience. 14, 872. The divine majesty holds venial sin in such high esteem that, in order to eradicate it, she gives the commandment to implore her mercy. 18, 844. No sin is venial by nature, but all are damnable; but that they are venial is due to God's grace. 18, 847. Sin must be taken in Scripture not in a multiple way, but in a single, very simple way, namely, as that which is not according to the law of God. 18, 1124. Having been called into the kingdom of faith through the grace of baptism, we gain dominion over sin after its powers have been crushed. 18, 1133. Since the
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When the kingdom of God had come, the kingdom of sin was divided, the prince of the world was thrown out, the head of the serpent was trampled down to the yeast 2c. 18, 1133. 18, 1133. The question between Luther and the sophists revolves around the remaining sin, whether it is to be considered sin in truth or not. 18, 1133 f. The sophists cannot deny that the remaining sin is called sin by the apostle, therefore they take refuge in the fathers. 18, 1134. The remnant of sin the fathers call evil desire, weakness, punishment, imperfection, error 2c., but the apostle Paul calls it sin. 18, 1134. The fathers are to be excused for firmly denying that sin remains after baptism, because they argued with those who downright denied grace. 18, 1134. That our sin is taken away, we owe to Christ, who was made sin for us, the sin of God, that is, the one whom God made sin. 18, 1137. Through baptism, sin is imprisoned in us, judged and utterly invalidated, so that it has no power, and is given over to complete destruction. 18, 1137. Christ has set us free from the kingdom and tyranny of sin and death, so that sin is present but has lost its dominion. 18, 1138 f. Augustine says: In baptism all sin is remitted, not that it is not, but that it is not imputed. 18, 1140. In baptism all sins are forgiven in fullest truth, but not yet all are taken away. 18, 1145. If you consent to a sin, you have also made it a ruling one, served it and sinned mortally. 18, 1146. After baptism, two evils remain: sin and the desire for it. 18, 1147. Sin, the tinder itself, is natural evil, and desire is its impulse; this must not be obeyed, that must be destroyed. 18, 1147. The Sophists teach against divine revelation, against Paul, against daily experience: after baptism only punishment and weakness remain, not sin. 18, 1149. Paul calls sin what remains after baptism; the fathers do not call it sin, but weakness and imperfection. 18, 1154. Paul calls what is left after the forgiveness of all sins sin. 18, 1156. If sin is treated according to the law alone, it is death and wrath; if according to the gospel alone, it is grace and life; but it really remains sin under both. 18, 1166. The sayings of the fathers, which deny that there is sin in a righteous man, are all to be understood according to grace, not according to the nature of sin,
or according to the law. 18, 1166. With all men and all their works in this life there is sin, but I confess that according to the grace of God they have no sin and also no evil work. 18, 1167 f. Paul magnifies sin with great centner loads and power, which the sophists mitigate and nullify. 18, 1191. Christ is called the Lord of hosts and a king because he not only endures but also overcomes the great attempts of sin by his gift. 18, 1191. That there is no sin in sleep is due to God's grace, not to nature. 18, 1193. Among the papists, it is a sin for a nun to touch the altar cloth; it is a sin to touch a chalice; it is a sin to hold mass in an unconsecrated chalice or chasuble 2c. 18, 1551. The crowds of the pope, the cardinals, bishops, priests, monks, nuns, deacons, subdeacons, and tonsurers, teem with sins because of their caps, plates, garments 2c. 18, 1552. The pope easily pardons all sins committed against God, but in the things that are against the pope's laws, even the pope himself cannot pardon 2c. 18, 1553. Christ has so placed and ordered the matter that there shall be no more than one sin, namely unbelief, and no righteousness without faith. 18, 1554. The pope defiles and stains the whole world with sins, only by external things, and cares nothing for internal unrighteousness. 18, 1554. Sharp-minded and idle people have also made in sins mothers, sisters, daughters, brothers-in-law, branches and fruits of sins. 19, 88. God cannot suffer sin to be made out of the use of clothes, food, drink, days. 19, 1569. The dumb sins go with nuns and monks in the swing. 19, 1632. Since death is eternally swallowed up by Christ, sin, which is the sting of death, cannot frighten, accuse or condemn us forever. 22, 332. Six sins are counted against the Holy Spirit: presumption, arguing against the known truth, hardening, despair, begrudging his brother grace, impenitence to the end. 22, 359. Not to hear God's word diligently, yes, to despise, to persecute, to falsify, that is an abominable sin, but no one has a conscience about it. 22, 363. The greatest sins that are done against God are those that are done against the first table, understood in the first three commandments. 22, 361. The cause of sin is the devil, whom our first parents obeyed against God's word and thereby fell into horrible punishment.
1744Fall of man - sinner. 1745
Through sin, man has lost the right, true knowledge of God, and the will is so completely corrupted that it neither desires nor wants anything but evil. 22, 365. The punishment for sin is finally death, both temporal and eternal. 22, 365. It is a godless opinion of those who pretend that all sins are equal, as Sebastian Frank teaches. St. Paul's sin is much different than Neroni's. 22, 376. He who has fallen into sin should not therefore despair, but amend, convert and cease from sin. 22, 377. Sin is forgiven, not that it is no longer there or felt, but that it is not imputed. 22, 377 The devil drives me through sin, so that the world becomes too narrow for me; only the knowledge of Christ straightens me out and sustains me. 22, 378 If you feel that it is wrong and have an evil conscience, this is not sin against the Holy Spirit. 22, 474.
Fall of Man. Through the Fall, Adam and Eve looked at each other with evil lust and unchaste desires. 3, 78. After the Fall, the believers did not retain the powers of bodily life, nor those of reason in their integrity. 19, 1454.
Sinners. God must quarrel with us for and for, that he may bring us to confess that we are sinners, and let him be just. 1, 221. While the sinner is in the work, he does not see God, does not speak of him, does not feel him, and thinks that God neither sees nor notices what he is doing. 1, 699. God wants sinners to be saints. 3, 531. "Sinner" is the external man of the wicked, for you do not see the counsel and the wicked hidden in the heart. 4, 224. God wants you to become before yourself and before men what you are in truth, that is, a sinner, a wicked man, unwise 2c. 4, 513. God does not make fictitious but truthful sinners blessed. 4, 1013 f. How sinners should comfort themselves who feel their sins and the wrath of God and fear the face of God. 5, 490 f. To say that one is a sinner and yet not despair is entirely a divine virtue. 5, 504. By divine revelation alone it stands that we recognize that we are sinners and that God is just. 5, 525. We are not sinners for the sake of committing this sin and that sin, but sins are committed by us because we are sinners beforehand. 5, 534. David teaches the heavenly wisdom that God does not want to reject the right sinners, but to love them, again that those who do not want to be sinners are liars whom God hates. 5, 545. Why should
5, 545. To recognize or confess that we are sinners is a theological truth and a hidden one, which only the spirit hears and sees. 5, 545. The wisdom of the flesh, even in the saints, contends against the Spirit and the Word and feels that God not only does not hear sinners, but even hates them. 5, 547. Christ became a sinner, yes, sin itself, and thus took away the sin of the world through his sin. 5, 1345. According to the law of Moses, Christ is counted as a wicked man, and is considered the worst of sinners, hanging between two murderers as an arch-robber. 5, 1345. Christ is not a sinner because of his person, but pure, holy, righteous, yes, righteousness itself 2c., but he is the Lamb of God 2c. 5, 1346. Even great sinners who recognize their error and do not cover their ungodliness with hypocrisy, but ask for mercy, obtain it and the Lord accepts them. 6, 1709. This is a comfort, that Christ is not ashamed to have sinners among His ancestors, and yet has no pleasure in persistent sinners. 7, 9. Nowadays, the Jews, Pabst, Turks, fornicators and miserly people cry out that they are not sinners; hell is opened and heaven is closed. 7, 2004 f. Even if sinners are evil-doers and knaves and only feel sin, it should still be forgiven; only be heartily sorry and ask God for forgiveness. 8, 134. When you look at the flesh, you must confess that those are still sinners who are righteous in spirit through faith. 8, 1446. As often as we see sinners, it is necessary that we first weep for ourselves in them, because we have either already fallen into similar sins or can still fall. 8, 1637. If you are a sinner, do not make of Christ a severe judge who is angry with sinners and wants to condemn them, but who wants to save them from sin and death 2c. 9, 786. Even if my conscience reproves me that I am a sinner, I must still remain on this side, that Christ's holiness is greater than my sin. 11, 2292. As we became sinners through no fault of our own, so Christ, the true Adam, saved us from our sins through no fault of our own. 12, 1556. We can put no higher dishonor on God than if we would think of him because we are sinners that he is therefore hostile to us and would let us perish in sins. 13, 232. Sinners who sin ignorantly and are sorry for it should have a merciful God for the sake of the Lord Christ.
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who will forgive their sins. 13, 464. Whoever does not want to be a sinner has no need of the Lord Christ, for He did not die for His own sake, but for the sake of sinners. 13, 479. People who are sinners and confess their sin and ask for mercy, the same shall find grace and mercy. 13, 479. Because Christ suffers for sinners, he does not want them to remain so, but to be pious and holy and to convert. 13, 480. It is not Christ's opinion that he does not want to suffer poor sinners; he came into the world for their sake, therefore he comforts Peter against such thoughts. 13, 763. It is God's will to give you the kingdom; for since you, as poor sinners, are not worthy of it, he will give it to you freely by grace. 13, 763. The law speaks of sinners who neither hope nor desire mercy. But sinners who confess their sin and are sorry shall find grace. 13, 954. Christ pleads on the cross for sinners who sin unknowingly and are sorry; they will have a merciful God who will not impute their sins to them. 13, 1817. We are still sinners because of the undead flesh, but because we believe in Christ, God is so gracious to us that he will not regard or judge such sin. 14, 98 f. The sinner's way is to reproach or scold as one pleases, but they do not believe it because they do not feel it. 14, 1424. I am a sinner in myself apart from Christ; I am not a sinner in Christ apart from myself, for he has blotted out my sin through his blood. 19, 1231. Sinners would rather follow the devil, who promises only a penny and hardly gives it, but they flee Christ, who certainly promises and gives blessedness. 22, 305.
Flood. The flood of sin came because the generation of the righteous, who had believed in God, had fallen into idolatry, disobedience of parents, fornication. 2c. 1, 448. Through the flood of sin, first, man's strength became weak and low, and second, much of his goods along with the earth departed. 1, 511. Before the Flood, beets were better than melons, citrine apples or bitter orange afterward. 1, 511 f. Before the Flood, there was more strength in a man's finger than there is now in his whole arm; so too, reason and wisdom were far more excellent. 1, 512. The Flood occurred toward the end of April. 1, 543. The Flood began in the year 1656 of the world and lasted One year and ten days. 14, 561. God let his word be preached for so long before the Flood and considered it foolishness and lies. 3, 147. The flood meant the baptism.
3, 149. The spiritual flood of sin in baptism remains until the end of the world. 3, 150. God promises that he will no longer drown the world with a flood of sin. 3, 177. Before the flood of sin, God did not give people meat to eat. 3, 172. The most terrible thing, except for the crucifixion of the Son of God and the last judgment, is that through the flood of sin not only the church of Cain but also the church of the children of God was destroyed. 14, 560.
sin. We are to let those go who sin not out of error but with will, after they have been admonished once and again. 4, 1756. These are not human sins, namely, sinning and justifying sin; then the devil strikes, and human sin becomes devilish sin. 7, 1993. This is the devil, that one sins and does not yet want to confess it, but still defends it. 7, 1993. If a brother has not obviously sinned out of hardened wickedness, it is incumbent upon us to attribute this not to wickedness but to imprudence 2c. 8, 1633. As long as a man knowingly retains the will to sin, he is without repentance and faith, and is not pleasing to God. 10, 1706. It is called sinning against the Holy Spirit if one persists in the knowing sin, does not confess it, does not let go of it, nor ask for forgiveness. 13, 463. It is not a miracle that we sin, but to defend sin, to persist in it unrepentantly and stubbornly, that cannot be tolerated by God, everything must rather fail. 13, 2293. The grace and the gift preserve man so that he cannot sin, that is, consent to sin and be lost. 18, 1186. Theologically, according to the holy Scriptures, everything is called and is willingly sinned against, for we are all sinners by nature. 22, 360.
Susanna. The text of Susanna, the Bei, Habakkuk and Dragon also looks like beautiful spiritual poems, like Judith and Tobias, because the names are also for them. 14, 84 f. Susanna is called a rose, that is, a beautiful, pious land and people, or poor bunch among the thorns. 14, 85.
Sweet dough. The sweet dough of purity and truth, that is, righteous new life and being. 12, 479.
Sutel. Luther writes to Johann Sutel, pastor in Göttingen, about the preachers going there. 21a, 1613.
Symbola. Luther lets the three Symbola or confessions of the faith of Christ go out, so that he can testify that he holds it with the right Christian church. 10, 993 f. The Symbolum St. Athanasii is longer than that of the apostles,
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and deletes the one article more extensively for the sake of the Arians 2c. 10, 994. The symbol of the apostles is the very finest, which summarizes the articles of faith in a short and correct way, and is easy to learn even for children. 10, 994. The third symbol, "God, we praise you," should be St. Augustine and Ambrosius, and should be sung after St. Augustine's baptism. 10, 995. The Nicene Symbolum is also set against the Arians, like that of Athanasius. 10, 1018. The faith or symbolism is taken from the dear prophets and apostles books, that is, from the whole holy scripture, finely summarized for the children and simple Christians. 12, 653. The Apostle Symbolum was either provided by the Apostles themselves, or it was compiled from their writings and sermons by their best disciples. 12, 653. In the confession of the Symbol, the three persons are united in one divine essence, and yet each is clothed differently with a particular work. 12, 655. In the apostolic Symbolum, the unity of the divine essence is summarized in the shortest way, that we believe and worship one God, but in three different persons. 12, 655. In the Nicene Symbolum or Confession of Faith, the dear fathers have put the little words "us" and "our" with seriousness and diligence. 13, 2597. In the Apostolic Symbol, the words "our Lord" are also to be applied to the other parts: we were born, we suffered, we were crucified, we died and were buried, we were resurrected 2c. 13, 2598. In the old days, the Nicene Symbol was sung in church every Sunday, and at the words: "And became man", everyone fell on his knees. 13, 2678.
Synagogue. The synagogue set itself against the apostles with all its power, but the apostles were preserved, the synagogue perished. 14, 1101. Through the ministry of the gospel, by which the believers were saved, the synagogue was destroyed from the ground up, as were all the other enemies of the gospel. 14, 1101. The Romans had their worldly causes why they besieged and conquered Jerusalem, but the real cause of their misfortune was that the synagogue opposed the apostles and the gospel. 14, 1103. The synagogue had the law, the circumcision, the sacrifices, the temple, the prophets, the fathers, therefore it opposed the gospel with such power. 14, 1155. The synagogue or school of the Jews is not to be protected and shielded, in which they lie, blaspheme, curse, spit on and defile Christ and us. 20, 1990. Both the synagogue and the Roman Empire have perished.
because they did not want to accept Christ as their king. 5, 146.
Syncope. Example of the figure of speech syncope. 2, 678.
Synecdoche. Example of the figure synecdoche. 2, 1065 f.; 9, 42. 142. The synecdoche is almost a common way of speaking in all languages, especially in the Scriptures. 12, 103. 12, 103. There is almost no more common speech in Scripture, for it is called synecdoche, according to which the whole is taken for a part, or again often the part for the whole. 12, 994. Such a way of speaking of different beings as of one is called synecdoche by the grammarians, and is almost, mean 2c. 20, 1034.
Syngramma. The so-called Syngramma Suevicum or Scripture against Oecolampadius of the preachers assembled at Schwäbisch-Hall with D. Mart. Luther's preface. 20, 520 ff. Luthern likes the Syngramma Suevicum except for
orderly. 15, 2642. The book of the very learned men of Swabia against Oecolampad and Zwingli, the Syngramma Suevicum, is published.
The first German edition of the Syngramma was published by Luther at Wittenberg. 21a, 841. Luther's preface to the first German edition of the Syngramma. 20, 576.
T.
Tablet. The first table teaches how we should act with God, but in such a way that the gospel is also included. 22, 412. The second table contains the common life according to reason, which the philosophers who wrote about the duties explained very well 2c. 22, 412. Since the commandments of the second table go to the creatures, this must give way, and one must let it go, if it argues against the first table. 7, 108.
Day. Day is either the day of twenty-four hours or of day and night at the same time, or the day without the night, as long as the sun can be seen above the earth. 1, 51. The Jews have divided the day into four parts. The first hour is with us at 6 o'clock; the third hour is with us at 9 o'clock; the sixth hour is with us at 12 o'clock 2c. 8, 943. Moses actually spoke, not allegorically or figuratively, since he says that the world with all creatures was created in six days as the words read. 1, 7. the days of creation were actually six natural days. 1, 84. With the days of creation one should stay with the simple mind. 3, 32. God ordained that we should work six days and celebrate the seventh, so that the world would be governed properly. 3, 57. The seventh day we are to stand still.
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from work to stay healthy, and especially to have time to hear God's word. 3, 57. On the seventh day also in paradise everything would have stood still and rested. 3, 57. Just as the natural sun makes the day, so the spiritual sun, Jesus Christ, makes the day, in which we rejoice and are glad. 5, 221. It is called "a day of the Lord," as often as He visits either in grace or in wrath. 6, 249.
Day, the youngest. The last day will raid the world like a thief and seize and creep on the people in security, ambition, tyranny, fornication, avarice 2c. 1, 409. God will come with the last day, not because pagans, Turks and Jews are godless, but because through the pope and the swarm spirits the church is full of error. 1, 448. After the last day there will no longer be day and night, winter nor summer, seed nor harvest, but new heavens and earth, and one eternal day. 3, 173. One should not only wait for the blessed last day with joy, but also cry out for it with longing and sighing. 7, 1486. Our daily Our Father teaches us that we should joyfully desire the last day. 7, 1492. The last day should be a special, chosen and friendly day for all the godly. 7, 1496. The signs of the last day serve us to vain joys, do no harm, and must be vain piety and profit for us. 7, 1500. Those whom the last day will strike will not be buried, but they will change in a moment and suddenly. 8, 1323. The last day will come for our sake, so that we too may have a joyful Easter with Christ, because we believe in him. 8, 1339. The last day will burst forth in a great crash, like a great thunderstorm, so that everything will be consumed in a moment. 9, 1394. We should be ready for the last day, hope for it with joy, as the one who redeems us from sins, death and hell. 9, 1394. If people diligently seek temporal good and think that the last day will not come for a long time, they will stand before God's judgment in a moment. 11, 46. God wants the last day for the redemption of His saints, therefore there must not be found in us any hatred or awe of this day. 11, 62. The last day will be at the same time the highest joy and security for the believers and the highest terror and fear for the unbelievers. 11, 62. A heart that truly desires to be rid of sin will surely rejoice in the last day that will fulfill its desire. 11, 63. Why should the believers fear the last day, since Christ, the
Judge, comes for the sake of their salvation and is their part? 11, 62. No one is better prepared for the last day than he who desires to be without sin. 11, 63. Wanting that the last day should never come is nothing else than that God's kingdom should not come. 11, 65. The day of Christ is the time of the gospel, which is the light of that day shining from Christ as the sun of righteousness. 11, 573. He who does not desire the last day, who does not wait with love and desire, is not in a divine life, even if he raised the dead. 12, 116. On the last day Christ will appear in bright manifest clarity and glory, so that His clarity will be revealed to all creatures. 12, 117. On the last day there will be no more preaching or believing; then everyone will see and feel all things as in broad daylight. 12, 117. Now God and Christ are seen in the gospel and faith, which is a small, narrow vision; but on the last day He will be seen according to His greatness and majesty. 12, 118: There is no one else who will keep the last day, but he who gave himself for us. 12, 121. Whoever has the knowledge of Christ is now so skilled that he does not fear and flee the last day, but waits and hopes for it fearlessly. 12, 951. No one is better prepared for the last day than he who has a desire to be free from sin, and the last day will bring this about. 12, 1012. If we earnestly desire to be redeemed from sins, we will not only be able to be sure, but will await the last day with joy. 12, 1012. The Scripture calls the last day the day of our salvation, therefore we have to look forward to the blessed day of the future and appearance of Jesus Christ our Lord. 12, 2067. The dreadful things before the last day are not for you, but for your enemies, the wicked; let them mourn and be afraid. 13, 17: Let the trees of the field be your doctor and your art book, that you may learn how to wait for the last day. 13, 16. Be of good cheer on the last day, says the Lord; it will be a terrible and horrible sight, but it is not for you, but for the devil and the unbelievers. 13, 1380. The last day brings both with it; to those who believe and are pious it brings heaven, but to the others it brings hell and eternal damnation. 13, 1380. Every man's death, as St. Augustine says, is his last day. 13, 1384. Christ teaches that he will come, not to judge and condemn us, but to redeem and help us, and to fulfill through the last day what we ask of him.
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have asked 2c. 13, 1384 f. Some have dreamed and pretended that the earth would not bear grain or fruit for a year before the last day comes 2c. 13, 1387. 13, 1387. On the last day, Christ will show himself as a true savior, and judge and punish the pope, cardinals, bishops and the godless world who blaspheme and persecute him. 13, 1451. Also on the last day Christ will not come to condemn His own, but to deliver them from all evil. 13, 1565. In the papacy, all the world feared the last day. I hope that day is not far off and that we will live to see it. 22, 1331. Christ says about the time of the last day, everything shall be in bloom, and after that the last day shall come. All arts are in bloom and everything is at its highest. 22, 130. M. Michael Stiefel's error about the last day. 22, 1332 f. 1984.
Day laborer. A day laborer has had to earn about a penny a day, which carries not quite fifteen guilders a year; from this he must support himself with his wife and five or six children. 2c. 5, 1311.
Diarists. Diarists are those who declare some days miserable, some days blessed to travel, build, marry, clothe, fight, and engage in all trades. 11, 319.
Diaries. Of the six day works of creation. 1, 7.
Talentum**.** The little word talentum, which we translate a pound, was with the ancients a certain sum of money, about six hundred crowns. 13, 952.
Talmudists. The Talmudists have said that killing is stabbing or murdering someone with one's own hand, therefore hatred and treacherousness is not a sin. 6, 201. The Talmudists said that the commandment: Thou shalt not kill refers only to one person; therefore, if three or more persons kill one person, they do not sin. 6, 201.
Tambach. Luther wrote on the wall of Tambach, when his illness got better, with chalk: Tambach is my Phanuel, there the Lord appeared to me. 22, 1296.
Tann, von der. Luther writes to Eberhard von der Tann about the usable use of the monastery estates. 21b, 2947.
Dances. Dances are arranged to establish marriages, and they are by no means to be condemned if they are finely chaste, sedate and honest. 1, 1682. At public dances, the signs of adultery are most pronounced. 3, 1310.
dance. The fact that one dances beautifully at weddings is not a matter of conscience. 3, 379. That dancing brings irritation to sins, is
true, if it goes beyond the measures and discipline. 3, 380. Because the dancing of the world is the custom of the young people, if they take to marriage, if it is done chastely, it is not to be condemned. 3, 380. One may well adorn oneself for a wedding, dance and be merry. 7, 1030. Luther says: Because dancing at weddings is the custom of the country, as well as inviting guests, decorating, eating, drinking and being merry, I do not condemn it, without where it is lewd 2c. 11, 467. Young children dance without sin; do the same and become like a child, so the dance will not harm you. Otherwise, where dancing would be sin in itself, one would not have to allow it to the children. 11, 468 f.
Tapeinosis. Figure of speech of. Tapeinosis. 7, 161.
Tatians. The Tatians not only forbade marriage, but condemned it altogether, saying it was evil and sinful. 19, 1541. The Tatian heretics wanted to make people so holy that they should live without marriage. 3, 105. The Tatian heretics pretended that whoever was in the conjugal state would be damned. 3, 105.
Tatianus. The heretic Tatianus took from the words: "He who sows to his flesh", by false reason, cause to condemn the union of man and woman. 8, 1647.
Dove. That the dove brings Noah an oil leaf, it has not done from her wit or skill, but because God has so arranged and ordered it. 1, 564.
Tauber. It is written of Caspar Tauber that he was beheaded and burned in Vienna for the sake of the Word of God. 18, 1985. Luther thanks the Lord Christ for the martyrdom of Caspar Tauber. 18, 1983.
Baptism. Through baptism we are brought back to the hope of life, because only this is a right life, which we live in God. 1, 240. The Sophists give the power of baptism not to the word but to the element. 1, 279. Because Christ teaches and brings baptism, all who want to be God's right people should be baptized and not circumcised. 1, 1027. In the fleshly birth we are all born in sins, therefore, if we want to be saved, we must be born again through baptism, not through circumcision. 1, 1030 f. The children of the Jews who die before the eighth day, and our children who die before baptism, do not sin against the covenant of circumcision or baptism. 1, 1040. Circumcision was commanded only to Abraham's seed, but baptism is commanded to all the nations of the earth with the promise of blessedness if they believe. 1, 1042.
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Baptism and the sacrament of the altar are not merely outward signs to distinguish Christians from the Gentiles, but all who believe the promise and use such signs become God's people 2c. 1, 1060. 1, 1060. God is present in baptism, in the sacrament, in the office of the keys, because his word is there. 1, 1184. In the church we are to judge and teach according to the ordained power of God, namely that without outward baptism no one will be saved 2c. 1, 1260. 1, 1260. In baptism everything that is carnal is drowned. 3, 149. Baptism is a spiritual flood of sin. 3, 149. In baptism all sin and all misfortune that man brings with him is drowned. 3, 149. Through baptism we die to the world, to flesh and blood. 3, 149. An ungodly, unbelieving man ridicules baptism, because he does not see nor feel what is accomplished by the three persons of divine majesty. 6, 244. If I could highly esteem my baptism, my preaching ministry 2c. according to due diligence, then I would despise any dangerousness with a cheerful heart. 5, 416. When I come to baptism, I certainly come to God himself, who baptizes. 6, 636 f. We answer our heretics today that holy baptism is not water alone, but water with the word of God, in the Lord's Supper bread and wine with the word of God. 6, 819 f. Because I have baptism, the word and the sacrament of the altar, I belong to the kingdom of Christ, and am truly bones of the legs of Christ 2c. 6, 829. At the baptism of Christ, the whole Godhead appeared; the heavens opened, the voice of the Father resounded, and the form of the dove was seen. 7, 13. The baptism of John was instituted and confirmed by God just as much as the baptism of Christ afterwards. 7, 680. The fact that the whole divine majesty is revealed at the baptism of Christ is because we should believe that heaven is open where baptism is administered according to Christ's command. 7, 697. Christ must sanctify baptism through his own body, so that those who believe in him may also have forgiveness of sins. 7, 700 The revelation of the divine majesty at the baptism of Christ was not for Christ's sake, but for our comfort and strengthening of faith, because he accepted baptism for us. 7, 701. For the sake of Christ, sin, death and condemnation must perish and cease in baptism, and righteousness, life and salvation must spring forth. 7, 701: What was previously condemned in God's sight is now in Christ's good pleasure through baptism, even what is still defective and infirm is not harmed for His sake. 7, 701. At the baptism of Christ, there is no fear.
There is no majestic figure to be seen, as at Mount Sinai, nor a harsh, unpleasant sermon to be heard, but everything is sweet and comforting. 7, 701 f. Three things belong to the sacrament of baptism: first, natural water, second, God's word beside and with the water, third, the word of institution, which establishes and orders baptism. 7, 702 f. At baptism, there must be two words: one that is spoken at the water or baptism, the other that commands to baptize, that is, to immerse into the water. 2c. 7, 703. When these things come together, namely the command and the institution, and the word with the water is used after the institution, then it is called and is a baptism. 7, 703. Without God's command, baptism would not be a sacrament, even though both water and word, spoken over it, were present. 7, 704. Where water is with God's word and from God's command, hearts can be sure that it is a true, divine baptism. 7, 706. If the baptizer is godless and unbelieving, it is none of the baptism's business, if he only keeps the institution of Christ and does not take wine, beer 2c., but water with God's word. 7, 706. God therefore infused baptism into the world, that those who would be baptized should be his own; and woe to those who fail to do so! 7, 907. Baptism has such power that the man who was conceived and born in sins is born again before God, and who was previously condemned to death becomes a child of God. 7, 706. If children who were recently born are in danger of life, and women baptize them, it is a right baptism, because it is done with the right words. 7, 948. The bishop Athanasius baptized as a child the pagan children playing with him, poured water over them and used the right words; this was a right, true baptism. 7, 949. Baptism, once given to a child, is right in itself, and an eternal, true baptism, therefore it should not be repeated. 7, 991. Baptism is right, even if a Jew receives it for the sake of patronage, as is often the case. 7:992 If he who receives baptism does not believe, he does harm to himself, but it does not follow that baptism should not be strong. 7, 993. The divine majesty revealed itself at the Jordan over the baptism of Christ. 7, 1577. Since baptism is a divine work and the three high persons of the Godhead are present, baptism should be held high and honored. 7, 1730. God the Father, Son and Holy Spirit are still present daily around and at our baptism. 7, 1730. Baptism is a true baptism, whether the one who is baptized is equally ungodly and
1756Baptism . 1757
is unbelieving. 7/1731. Baptism is instituted by God, and is not bad water, but has the word of God around and with it, which makes such water a soul bath and disciple bath. 7, 1730 f. Baptism is right and remains true, even if it is proven that a child or an old person who is baptized does not believe. 7, 1731. If I believe, baptism is of use to me; again, if I do not believe, baptism is of no use to me for eternity. 7, 1731. This we must know, that God works and is powerful in baptism, and does not look at my work or yours. 7, 1732. John's baptism does not give the Holy Spirit, does not forgive sin, but his preaching is for man to repent and points to the Lord who forgives sin. 7, 1733. John's baptism refers to the future forgiveness of sins, which was at the door. 7, 1733. In John's baptism the forgiveness of sin is promised, in Christ's baptism it is given. 7, 1734. John's baptism is a forerunner to the forgiveness of sins, Christ's baptism forgives all sins from the presence of the Lord Jesus Christ. 7, 1734. John's baptism exhorts everyone to repentance and has the promise of the future forgiveness of sins through Christ. 7, 1734. The Lord Christ accepts from John the baptism of water, but he adds fire to it, that is, gives us the Holy Spirit, who sets us on fire with his virtues. 7, 1737. Even if no man believed baptism and the gospel, both would still be right, for they are not mine, but God's word and works. 7, 1738. Baptism is not the work of man, but of the three persons of the Godhead, who are of one divine nature, power and majesty. 7, 1739. Baptism is a natural water, but when the Holy Spirit is added, it becomes a bath that washes and cleanses people from sins and death 2c. 7, 1859. I will believe God that through baptism a new birth begins, although I do not understand how I can become new through it. 7, 1872. John testifies that he is not the one who can make pure, and that his baptism is not the purification. 7, 2028. Those who have died are nevertheless blessed, because they received the baptism of John and were purified in the faith of the future Christ. 7, 2029. John has cleansed with his baptism, because he attaches you to Christ with his baptism; then you will be saved. 7, 2031. When Christ Himself came and was present, John's baptism had to cease, as did circumcision. 7, 2031. John's opinion is
not that his baptism might save, but for this reason he baptizes that men might receive Christ. 7, 2042. John's baptism and Christ's baptism are the same baptism as far as the water is concerned; but this is the difference, that John testifies of the future Christ, to whom he points. 7, 2051. Paul teaches that baptism is not a sign but a garment of Christ, indeed that Christ is our garment. 9, 466. Only the garment of Christ, which we put on in baptism, is valid before God. 9, 468. Christ does not come by water alone, but by water joined with blood, that is, by baptism dyed with blood. 9, 1506. Baptism is not pure water, but water dyed with blood, because of the blood of Christ, which is given to us through the word, which brings with it the blood of Christ. 9, 1506. The new spirits call baptism a dog's bath; and this is not to be wondered at, they alone have only water, but we also have blood. 9, 1506. Although we are immersed once, yet baptism lasts daily until we are completely washed away and presented to God as a church that is glorious. 9, 1508. Even if the children did not believe, baptism would still be right, and no one should baptize them again. 10, 130. God confirmed baptism through the infusion of the Holy Spirit, as can be seen in some fathers, such as St. Bernard, Gerson, John Hus and others. 10, 130. We do not have the greatest power to decide whether the one who is baptized believes or not, for this does not make baptism unjust, but it all depends on God's word and commandment. 10, 130. If the word is with the water, then baptism is right, even if faith does not come to it, for my faith does not make baptism, but receives it. 10, 130. These are presumptuous and foolish spirits who conclude and conclude in this way: Where faith is not right, baptism is not right. 10, 131. Baptism always remains right and in its full essence, even though a person is only baptized and does not believe righteously, because God's order cannot be changed by man. 10, 132. In baptism grace, spirit and power are given to subdue the old man, so that the new may come forth and become strong. 10, 133. Baptism remains forever, and even if someone falls away from it and sins, we always have access to it, so that the old man can be thrown under again. 10, 133. As forgiveness of sin once came over in baptism, so it still remains daily as long as we live, that is, carrying the old man with us. 10, 135. Some do not base baptism on God's order, but on human order.
1758 Baptism. 175S
It seems as if the word with the water should not be powerful to baptize unless faith is added to it. 10, 2064. St. Cyprian and others have fallen into the error of considering it an unrighteous baptism when someone is baptized by an evil, unbelieving minister or heretic. 10, 2064. If you would use something else for baptism than the creature God intended for it, the water, and speak the right words for it, it would not be called baptized. 10, 2068. Baptism is water and God's word, both ordered and given by His command. 10, 2069. After we have fallen and become corrupt through sin, God takes us into his hands once again, washes and cleanses us from sins through his word and baptism. 10, 2099. There is no greater comfort on earth than baptism, through which we enter into the grace and mercy judgment that does not judge sin but casts it out 2c. 10, 2119. Sin remains in our flesh until death, but because we do not consent to it or remain in it, it is so ordered by baptism that it does not condemn us. 10, 2119. How to meet those who say that baptism is nothing but water. 10, 2070 f. Let my faith be what it may, whether it comes or remains, that still takes nothing away from baptism everywhere. 10, 2072. Baptism is truly called spiritual water, both in its essence and in its work, in those who receive it in faith. 10, 2075. I should not despise baptism, nor let it be blasphemed, but should exalt and honor it as highly as I owe honor to God's name and majesty. 10, 2075. Baptism is ordained to give us eternal grace, purity or holiness and eternal life, therefore it is called a bath of new birth. 10, 2077. The majesty of God has completely poured out and made itself present over the baptism of Christ. 10, 2081. Pabst's teaching and all the books and writings of his theologians and decrees have done nothing but blaspheme and desecrate Christ and His baptism. 10, 2098. Baptism in Greek is called baptisma, in Latin mersio, which is when something is completely immersed in water that merges over it. 10, 2112. The ornament and adornment of baptism is that we live blamelessly. 10, 2112. Without a doubt, in German the word Taufe comes from "tief", that one lowers deeply into the water what one baptizes. 10, 2113 f. Whether evil thoughts or desires stir, yes, whether you sometimes sin or fall, they are gone in the power of baptism, if you rise again and enter into the covenant. 10, 2118. When this covenant of the holy
If it were not for our baptism, and if God did not look mercifully through our fingers, no sin would be so small as to condemn us. 10, 2119. Let no one be afraid if he already feels evil desire, nor despair if he falls, but remember his baptism and cheerfully take comfort in it. 10, 2119. One should not accept evil thoughts and desires, even falling, as a cause for despair, but as a reminder from God that man should remember his baptism. 10, 2119. By baptism we have begun to be clean, and by God's mercy we are not condemned with the rest of our sin until we are made completely clean by death. 10, 2120. If anyone has fallen into sin, let him remember baptism most strongly, as God has joined Himself to him to forgive all sin, if he will fence against it 2c. 10,'2121. He who lets himself be urged on by faith makes God a liar in his joining to the sacrament of baptism. 10, 2121. Baptism makes all suffering, and especially death, useful and helpful, so that they only have to serve the work of baptism, which is to kill sin. 10, 2122. There is no higher, better, greater vow than the baptismal vow, for one cannot vow more than to expel all sin, to die, to hate life 2c. 10, 2124. If we believe that God in the baptismal covenant receives us sinners, spares us and makes us pure from day to day, the heart must become joyful, love and praise God. 10, 2126. If a child, as soon as it is born, is so weak that it is feared it will die before it can be brought to public baptism, the women themselves may baptize it. 10, 2132. Luther says: "I worry that the people after baptism turn out so badly because they were asked for in baptism without any seriousness at all. 10, 2138. Because St. Augustine's baptism was postponed, he fell into the Manichaean heresy, and made a mockery of Christ and his baptism until his thirtieth year. 2c. 10, 2171. The dead are clothed with a white robe or death garment to remind us of our baptism, by which we are buried in death together with Christ. 10, 2148. Baptism is a public testimony of the doctrine of the Gospel and our faith before all the world, so that it can be seen where and with whom the Lord Christ reigns. 11, 983. Christ has also ordained the sign of baptism so that one may know that he wants to work and be powerful in his church through the ministry of the word and water baptism. 11, 983. Baptism should be a certain sign and seal next to the word of promise that we belong to the kingdom of Christ.
1760Baptism . 1761
to call and to be incorporated 2c. 11, 983. Christ has commanded and confirmed baptism, as which one should not despise, but need; but therefore one is not condemned who could not come to baptism. 11, 985. Where the word is, baptism should also be given, because it is not possible for you to see into the heart of a man who believes or not. 11, 986. The faith must be there before or ever in the baptism, otherwise the child does not get rid of the devil and sins. 11, 489. The baptism and comfort of the children is in the word: "Let the little children come to me" 2c. Bringing the children to Jesus cannot happen without baptism. 11, 497. Christ gives with clear words such praise and power to the baptism, which he calls water, that there is the spirit, and man is born anew through it. 11, 1174. At baptism, the Christian church comes forward and asks God to infuse the child with faith so that it gains its own faith. 11, 1523. The fact that we are immersed in water during baptism is a sign that the old man, the evil sinful nature, must be drowned and perish completely if it is to go to heaven otherwise. 11, 2099. The fact that you are pulled out of baptism means that you must come to life again and be born a new man; this lasts until the last day. 11, 2099. Christ was not baptized for his own sake, for he had no sin upon him, but he took all our sin upon himself, and drowned them all in water. 11, 2125. If you fall into sin, remember that you have recourse to baptism, for that is the only vessel that helps us over. 11, 2126. Baptism is the beginning of repentance. As often as you fall into sin, take refuge in baptism again, and you will receive the Holy Spirit to help you. 11, 2126. The evangelists write little of the childhood of Jesus, but hasten to the thirtieth year to describe His ministry, into which He enters through His baptism. 11, 2130. In the baptism the ministry of Jesus begins, there he becomes our Christ, our Savior, for which he came. 11, 2130. In baptism Christ begins to be a Christ; there he is initiated, enters into his ministry; and the Father has made the world certain that it should not have any doubts about Christ. 11, 2130. After the baptism the Spirit came upon Christ like a dove, and the Father said: "This is my dear Son" 2c. 11, 2137. The apostle calls baptism a "bath of regeneration", which does not wash the skin above and cleanse the body, but transforms and changes the whole nature of the person. 12, 139. In baptism, Christ has instituted such a bath, which cleanses the human being from the inborn
The baptism not only washes away the filth from the skin of the body, but also cleanses the heart before God. 12, 337. Baptism washes away not only the filth from the skin of the body, but also the filth within, so that the heart becomes pure before God. 12, 538. Baptism is nothing else but a choking grace, by which sin is drowned in you, so that you remain under grace and do not perish through sin under God's wrath. 12, 761. By his death Christ also took our sin with him into his grave, so that it should now be completely blotted out and buried for those who are in him through the dew. 12, 762. Through baptism we live another life through Christ's resurrection, through which we have conquest of sin and death, eternal righteousness and life by faith. 12, 762. For this reason God gave Christ and baptism, that sin might be put to death and buried in our bodies. 12, 762. The apostle binds and draws Christ's death and resurrection and our baptism together, so that they are not taken for a mere sign, as the Anabaptists blaspheme. 12, 763. Through baptism, Christ is appropriated to us and gives us the power of both his death and resurrection; both are done so that both death and life may follow in us. 12, 763. Through his holy baptism, Christ washed and cleansed the world of all sins and drowned death, thus reconciling the human race to God. 12, 1131. So highly does our dear God honor and adorn the baptism of Christ, that in it He reveals the divine majesty from heaven for our comfort and blessedness. 12, 1134. You shall not separate your baptism from the baptism of Christ, so that Christ's baptism is your baptism, and your baptism is Christ's baptism, but one baptism. 12, 1136. Baptism is such a bath by which our sins are washed away; if it did not bring this to us, it would be of no use and no better than another bath. 12, 1136. We are to know and believe that Christ was baptized for our sake, saying, His baptism is my baptism, and my baptism is His baptism, for He is the Lamb of God. 12, 1136. Christ is the Lamb of God, has borne my sin and that of the whole world, has been baptized by John and washed away sins, which is a baptism sanctified by his blood. 12, 1138. Christ was washed away and cleansed in his baptism not from his sins (for he has none) but from my sins and the sins of the whole world. 12, 1138. The man Jesus Christ, who is also true God, took my sin upon Himself, carried it, washed it away in the water and cleansed it.
1762Baptism . 1763
taken away. 12, 1138. Baptism is holy water, yes, the blood of Christ, shed for our sins, which washes away our sins and the sins of the whole world; whoever believes this is already blessed. 12, 1139. A Christian says: I know for certain that Christ was born and became man for my sake and for my benefit, and washed me away from sins through baptism. 12, 1141. I hold my baptism dear, for it is not mine alone, but Christ's baptism, and Christ's baptism my baptism. 12, 1141. We should not think that soon after Christ's baptism heaven is closed again, but it is still open daily until the last day. 12, 1141. Even though the words at baptism: "I baptize you in the name of the Father" 2c. are spoken in a simple way, everything that happened at the baptism of Christ happens there. 12, 1141. We have at Christ's, yes, at our baptism without. Forgiveness of sins, so that even if you fall from weakness, you can run to baptism again 2c. 12, 1142. Baptism is a glorious bath that washes away sins purely; but what it does not wash away, that still remains in us, that is forgiven. 12, 1142. Our dear Father in heaven sees through the fingers, and even though he sees my sin, he will not see it and impute it to me, because it is purely forgiven in baptism. 12, 1143. This is our dear holy baptism, that we know and believe that we have a gracious God and Father over us, who loved and accepted us in His Son. 12, 1143. Christ has prepared for us an eternal bath through his baptism, in which we are daily cleansed from sins and washed away. 12, 1143. The pope teaches that whoever enters a religious order has a new and better baptism, which helps not only him but also other people who want to be saved. 12, 1256. Baptism, sacrament and absolution free man from sins, not from man, but from God's command. 12, 1415. Baptism is a birthing to the Kingdom of God, where the children of the Kingdom of Heaven are born through the water, connected with the Spirit, who works with them. 12, 1905. God has not only ordained water for baptism, but also the Spirit, which he will not give without water. In this connection, the water becomes a spiritual bath. 12, 1906 f. After the bodily, sinful birth, we must be born again through the Holy Spirit. The means for this is the water or baptism that God has ordained. 12, 1907. We read of a holy virgin who, as often as she was challenged, defended herself with baptism alone and said: I am a Christian. 12, 1951;
19, 57. For this reason Christ instituted baptism, that by it he might put on thee his righteousness, that his holiness might be thine and his innocence thine also. 13, 6. We should not confess the word of holy baptism of the water to baptize, but confess and say that it is ordained of God. 13, 143. Christ allows Himself to be baptized for our comfort, so that we may accept such baptism and believe with certainty that God's wrath is appeased and our sin is put away through the baptism of Christ. 13, 140. At the baptism of Christ, the whole Godhead reveals Himself in the most gracious and friendly way, according to the distinction of the persons, in three different forms. 13, 140. Baptism is such water that takes away sin, death and all misfortune, helping us to heaven and eternal life. 13, 143. God is a God of life; because it is in the water of baptism, it must be the right water of life that drives away death and hell and makes us eternally alive. 13, 143. Remember that your baptism is a seal and pledge to you that God has forgiven your sin and promised you eternal life through Christ. 13, 144. Even though we have fallen into sin, the baptism and what was promised in it should remain firm and certain if we return and do not persist in sin. 13, 144. Whoever follows the Son and abides by His word shall also be God's dear child and have the Holy Spirit, who was seen at the baptism of Christ. 13, 145. When a man is baptized, he becomes as beautiful and bright in the sight of God as the dear sun, so that no sin remains, but vain and an everlasting righteousness. 13, 560. 1963. Baptism, the Lord's Supper, God's Word and absolution, all these are the instruments through which the Holy Spirit accomplishes his work in us. 13, 641. If you do the word from water, you have no baptism; if you do the water from the word, you have no baptism. 13, 687. Baptism cannot be incompetent, since Christ ordains the water to help us to be born again through the cooperation of the Holy Spirit. 13, 687. We should let our baptism and the word be our highest treasure, since we know for sure that we are born again into the Kingdom of God. 13, 689. The water in baptism is divine water, which God commanded to be given for the purpose of being born again into the Kingdom of God and to be delivered from sins. 13, 920. Baptism should be a pledge, seal and assurance that Christ died for us, and that we should enjoy his death and live with him forever. 13, 1326.
1764Baptism . 1765
The revelation of God happened at the baptism of Christ at the Jordan to teach us that we should hold baptism in high esteem. 13, 1580. At the baptism of Christ it is seen that God is Father, Son and Holy Spirit and all holy angels, therefore baptism is not bad water 2c. 13, 1580. Baptism is a gracious water, sanctified by God the Father, the Son and the Holy Spirit. 13, 1580. Without the words of institution the water is bad water, but with these words it is not bad water, but a baptism. 13, 1580. We are not to regard baptism as a work of man, because although a man baptizes, he does not baptize in his name, but in the name of the triune God. 13, 1580. Baptism is such water that takes away sin, death and all misfortune, and helps us to heaven and eternal life. 13, 1581. Baptism has a divine power that it washes away sin and wipes out death. 13, 1582. If we have fallen into sin and have done wrong, baptism and what is promised in it should nevertheless remain firm and certain for us. But return again 2c. 13, 1582. If a child is baptized according to the command of Christ, and the words that Christ commanded are spoken over it, it is born again into the kingdom of God, and the devil must depart. 13, 1704. Baptism is a sure testimony apart from the word, by which the word is assured and in which God promises to keep His promised grace steadfast and firm. 13, 2124. John by his baptism only gave a sign and signified the teaching of the law; Christ gives both the sign and the thing, the grace of the Holy Spirit. 15, 2613. Whoever wants to base baptism on the faith of the baptized, must never baptize a man, because you never know if he believes. 17, 2200 Luther says: I still hold, as I wrote in the postilion, that the most certain baptism is the baptism of children. 17, 2204. Whoever does not want to believe in baptism sooner, because he knows that the baptizer believes, must never again believe in no baptism. 17, 2212. This is the certain reason and solemnity of baptism, that we are baptized, not because I am sure of faith, but because God has commanded it and wills it. 17, 2213. It is true that one should believe for baptism, but one should not be baptized on faith. 17, 2213. Whoever is baptized on God's word and commandment, even if there were no faith, still the baptism would be right and certain, because it happens as God commanded. 17, 2213. Baptism is of no use to the unbeliever who is baptized because of his unbelief, but that does not make it unjust, uncertain.
or nothing. 17, 2213. If the old covenant and the sign of circumcision made Abraham's children believers, so that they were God's people, then the new covenant and the sign of baptism must be as strong. 17, 2219. Baptism in itself is a holy, blessed, glorious, heavenly thing, to be held in all honor, with fear and trembling, like all other ordinances and commandments of God. 17, 2221. God has preserved at least the one sacrament of baptism in His Church undefiled and unpoisoned by human ordinances. 19, 54. In baptism, the divine promise must be taken into account, for all our blessedness depends on it. 19, 55. As the divine promise in baptism, which was pronounced upon us, remains true until death, so our faith in it should never be interrupted 2c. 19, 56. The truth of the promise that was once made to us in baptism remains true at all times, which wants to receive us with outstretched hands when we repent. 19, 56. It is a shameful error to think that because of sins the power of baptism is completely gone and the ship is broken. 19, 58. We must accept baptism from the hands of a man no differently than if Christ himself, yes, God himself baptized with his own hands. 19, 60. The baptism we receive through a man is not of man, but of Christ and God. 19, 60. The power of baptism is not so much in the baptizer as in the faith of the baptized, as one reads an example of a buffoon who was baptized in jest. 19, 61. Baptism takes its name from immersion in water, for baptizo in Greek and mergo in Latin means to immerse. 19, 61. Baptism means two things, death and resurrection, that is, a perfect and completed justification. 19:65 Luther says: "Not that I consider immersion in baptism necessary, but that it would be nice if such a perfect thing were also given a perfect sign. 19, 66. Your baptism will never be destroyed unless you despair and do not want to return to your blessedness. 19, 67. Baptism is for the beginning and the whole course of life, but the Lord's Supper is for the end and death. 19, 127. A Christian should use both sacraments in this life, baptism and the Lord's Supper, until he leaves this world fully baptized and strengthened. 19, 127. Baptism leads us into a new life on earth; the bread leads us through death into eternal life. 19, 443. To the disgrace of baptism, the papists have made the angular masses, monastic
176kBaptism - baptize. 1767
The pope boasts that, against love and blessed baptism, they make priests in the holy church, that is to say, they make them higher. 19, 1255. The papists boast, against love and blessed baptism, that they make priests in the holy church with their Chrism and ordination, that is, a higher state than baptism gives. 19, 1256 f. We do water and word together, as Christ gives us, but such our doing does not make it baptism, but Christ's command and order. 19, 1274. Paul calls baptism a bath of new birth, through which God draws out the Holy Spirit abundantly, and the oral gospel a power of God. 20, 202. Believing and hearing the gospel is a spiritual baptism, since we are baptized spiritually by the Spirit and fire, receptive to believers alone. 20, 1679. The pope teaches us to make opus legis or opus operatum out of baptism, separating word and sign, so that we may be saved by our own repentance, work, and satisfaction. 20, 1887. Luther instructs Wenc. Link that in the case where one is not sure whether someone is baptized or not, one may not give conditional baptism. 21a, 1657 f. Luther writes to Osiander about the baptism of children not yet fully born and about emergency baptism. 21a, 1658 f. Luther writes to Leonhard Beier that one should abstain from baptizing children not yet fully born; for he who is not yet born cannot be born again. 21b, 1870 f. Luther declares himself against Leonhard Beier against the baptism of not yet completely born children. 21b, 1888. Luther writes to Hieronymus Weller about the baptism of children who are not yet fully born. 21b, 2394. Luther instructs Hausmann how to preach on baptism in the presence of the Cardinal of Mainz. 21b, 1886 f. The pastor at Ronneberg, Melchior Frenzel, has begun to teach that baptism with warm water is not a true baptism because another element, fire, has been added. 211a, 2758. The children are offered to Christ by the church in baptism, and since the church prays for them, they receive faith." 22, 43. Baptism must be where Christians are, and Christians are where baptism is, because God does not let his work be in vain and without all fruit. 22, 44. Where God allows baptism to stand and the gospel to be preached, it will not return empty. 22, 44. The kingdom of heaven is of the children, but they receive it only in baptism, not before. 22, 547. Baptism is much greater than ordination, because baptism makes holy, forgives sin. 22, 548 f. A conditional baptism should be done badly from the church and not suffer, but if one has two baptisms.
If a man is baptized, he should be baptized immediately. 22, 549. The monks have called their order a new baptism, and the dying want to talk that they let themselves be buried in a monk's cap 2c. 22, 552. Luther says that the custom of baptizing the Jews until now was that they were baptized in a bucket of water and then dressed in a white robe. 22, 555. Baptism is not only bad water, but God binds himself in it, so that he will exercise his grace, power and might on us and through us as his instruments. 22, 1068. Through the bond of one baptism, Christ has bound us most firmly. 22, 1954.
baptize. When all the infernal gates are stirring, when the pope, the emperor, the Turk are raging and raging in the most terrible way, then say: I am baptized, and you will have it. 2, 1099. Christ commands us, who are his people, not to be circumcised, but to be baptized and to believe, if we want to become God's children and be saved. 13, 105. This is a great gift and glory, that even a woman in distress can be baptized and say, "I deliver you from death, the devil and all evil, and give you eternal life. 2, 2057. If God Himself took a child in His hand and baptized it, it would not be more certain than if He did it through us men. 3, 412. If the most wicked person baptized according to his office and profession, the baptism would not be defiled for the sake of the wicked person, but would retain its purity. 4, 2095. Since we are baptized into Christ's death, call upon His name, rely on His word, we should firmly believe that through Him we will have dominion over death and hell. 5, 145. We were not baptized into Christ for this reason, nor do we believe in him for this reason, so that we may enjoy his food and drink, 2c. but for this purpose he has established another kingdom. 5, 200. forgiveness is not through our repentance, but that Christ bears all our sins, and strangles them in his body; this we take hold of in faith and are baptized. 7, 699. Because God is pleased with His Son, He is also pleased with those who believe in Him and are baptized according to His command. 7, 700 f. Where someone is baptized according to Christ's command, the Holy Trinity is present, sin is forgiven, heaven is shut out, and now there is no wrath, but only grace. 7, 701. Baptizing is God's work, therefore no one should be baptized again. 7, 995. Since Christ is baptized, all three persons are present in the Trinity. 7, 1730. If we are baptized and believe that Christ died for us, we grow from day to day.
1768baptize - baptized. 1769
Days in faith, also in the fruits and good works of the Holy Spirit. 7, 1862. To baptize means to completely immerse the child up to the neck; now this is baptism enough. 7, 2173. When you are baptized, see to it that you are not safe from the devil and from sin for an hour, and think that you will have no rest. 9, 1033. 1195. If you are baptized, you have put on the holy garment of Christ, which is Christ. 9, 1151. Water in and of itself does not cleanse from sins, but we are baptized by the blood of Christ, and so washed from sins. 9, 1506. It is not right to baptize children when they are still half in the womb. 10, 1691. That women also baptize children when they are weak is well done, for when it is necessary, they have the power. 10, 1691 f. If a child is to be baptized and otherwise born, it is necessary that it be born once and come into the world, not just a single member. 10, 2131. The priests should be careful not to baptize conditionally: "If you have not yet been baptized," for this is a shameful abuse that makes everything uncertain. 10, 2135. I do not baptize the child in my faith or in the faith of Christianity, but my faith brings the child, so that Christ may give him his own faith. 11, 1721. The sophists in high schools and the pope's group have invented that the young children are baptized without their own faith, namely on the faith of the church, which the godparents confess. 11, 487. To be baptized in Christ by water means to be truly washed and cleansed with the blood of Christ. 12, 538. By the power of Christ's death we have forgiveness of sin, and by the same power we die to sin, so that it does not have to condemn us, because we have been baptized into Christ. 12, 761. Since Christ is baptized, he is baptized in our person and for our sake, who are of the world and full of sins; this sin he took upon himself. 12, 1136. Whoever accepts the gospel commanded to be preached in all the world, believes and is baptized, all his sins are taken away, cancelled and washed away. 12, 1138 f. Although a man baptizes, he does not baptize in his own name, but in the name of the Father, Son and Holy Spirit; they are also in such work. 13, 142. Stones and wood cannot believe, so there is no command to baptize them, as the foolish papists do. 13, 619, We confess and hold that the pope and his crowd are not the right church, yet when they baptize 2c., the ministry and divine word is right and powerful.
and baptism is right. 13, 628. It is an abominable, terrible error that in some notable places some preachers have taken upon themselves to baptize children without water. 13, 687. When a minister baptizes a child according to the command of Christ, you hear a man speaking who is a sinner like you, but he does it out of God's command. 13, 919. When the priest baptizes a child, remember: God has baptized the child; when he pronounces absolution, remember: God has said that I should be free from sins. 13, 2439. To be baptized with fire and the Holy Spirit means that the Holy Spirit is given to the believers so that all sins are drowned by him. 15, 2613. If someone had never been baptized, but did not know otherwise, or if he strongly believed that he had been baptized rightly and well, such faith would be enough for him. 17, 2221. Luther says: "I wish that those who are to be baptized were completely immersed in the water, as the word means, and the secret. 19, 66. You are baptized once sacramentally, but you must always be baptized by faith, always die and always live. 19, 67. If anything should still be lacking in the full birth, the child is not to be baptized, but to be commanded to God. 22, 542. Christ says: "Go and baptize everyone", and makes no mention of age. 22, 546. Peter did not baptize Cornelius because of his faith, but because of the justification of Christ, and because of His word and the command of God. 22, 546. If no one had to be baptized unless his faith was first certain, no one could ever be baptized. 22, 546. If I were baptized for the sake of my faith, then faith would be greater than the word and command of Christ, by which He commands to baptize. 22, 546. To the one who asked whether one could also baptize with warm water, Luther answered: Water is water, be it cold or warm. 22, 549. The person of the church servant does not baptize, but Christ, the Son of God, baptizes Himself. 22, 550.
Baptist. The Baptist is only an instrument in God's stead, through which the Lord, who sits in heaven, dips into the water with his own hands and promises you the forgiveness of sins. 19, 60.
Baptized. As the baptized Jesus Christ does not die, but lives and remains forever, so also the forgiveness of sins, which he has acquired and given to you, is eternal. 12, 1142. If the baptized confesses his faith, I should be satisfied and content, even if I do not know whether he believes or lies; he will have to answer for it. 22, 551 f. To me
1770Baptismal water - temple. 1771
the ministry of baptism is commanded; the faith of the baptized, if he should secretly disbelieve, and his blessedness I command to God 2c. 22, 1990.
Baptismal water. The baptismal water is not water alone, but it is a water because God's word, command and promise is inside. 13, 687.
Tauler. Luther refers to Tauler's sermons. 4, 983. Tauler writes: We are by grace what Christ is by nature and essentially. He is an heir by virtue of his nature, but we by grace 2c. 9, 1558. In his sermons, Tauler often accuses nature of being exceedingly deceitful in its dispositions. 4, 1165. God is, as Tauler said, inordinately more eager to give and help us than we are or can be to take or ask. 11, 1230. Tauler also recognized that believers and unbelievers are often so alike according to outward appearance that no one can separate them unless he has the Spirit of God. 11, 1401 f. Tauler saws: a believing man could judge and teach the whole world. 12, 203. Tauler has recognized the lack of hypocrites in the clearest way, as well as refuted it in the most extensive way. 12, 1827. Tauler writes an example that one should refrain from prayer, but it is wrong to preach such. The Cananaean woman teaches that one should stop. 13, 258. 1696 Luther recommends Tauler's sermons to Spalatin and sends him an excerpt from the book "Ein deutsch Theologia". 21a, 56 f. Luther again recommends Tauler's sermons to Spalatin. 21a, 64.
Thousands. Just as the Romans had the centurions into which they divided the people, so the Hebrews divided them into thousands. 14, 1088.
Tautologia. The figure of speech tautologia. 2, 1947 f.
Temple. God rejects with expressed words the mad devotion of the Jews, who boasted of the temple as if they were building a house for God. 3, 1896. The temple in Jerusalem was not supposed to be God's dwelling house, but a house of prayer (Is. 56, 7.). 3, 1900. God's house, the temple in Jerusalem, lies in ashes at 1500 years, therefore it cannot be the house of God in which the Messiah, David's son, should sit forever. 3, 1900. many temples are built to court in it by dominion, wealth, splendor, magnificence, preciousness of the buildings 2c. 4, 420. The temple is there, where God also always reveals himself through his word. 4, 1808. The temple of the Lord is called any place where the people come together to worship their God.
Word to hear. 4, 805. Solomon's temple was beautiful, not because it was adorned with gold and silver, but because the word of God was heard there. 4, 1814. In the temple God was invoked, and there he was found gracious, a savior who gave peace, who forgave sin 2c. 4, 1814. In the temple God wanted to be, to be called, to hear prayers, even to be worshipped, and nowhere else on the whole earth. 4, 1814. The temple is praised, not for the sake of Solomon, who built it, but for the sake of David, who had the promise. 4, 2089 f. In the old covenant there was only One Temple, One Ark, One Altar, as we have One Christ, in whom God dwells and is found. 4, 2093. The house of God or the temple is not instituted for the sake of sacrifice as well as for the sake of preaching, so that the people of God might gather there 2c. 5, 1454. Whoever wants to call upon God and find Him, should turn his face to Christ, the right, living temple, and through Him come to God. 7, 1817. In the New Testament God has prepared another temple where He wants to dwell, that is the dear humanity of the Lord Jesus Christ. 7, 1817. Whoever wants to meet God with certainty should come to the spiritual and right temple, Christ; before Him he should fall down, pray there and believe in Him. 7, 1817 f.. It is extremely comforting that the Lord calls his body a temple of God, as if God always wants to dwell in it and be in it, and nowhere else. 7, 1819. That man becomes a temple of God is because God, through grace, when man begins to believe, also reigns in man through His divine power and effect. 11, 1060 f. God Himself confirmed the temple at Jerusalem to be holy, for God had consecrated and sanctified it with His word. 11, 1477. Solomon's temple was only a sign and testimony that God wanted to be found there by his people. 11, 2069. The Jews were not allowed to build a house or a tabernacle, except in the place where God had said to build it; therefore there was only one temple or house that God had chosen and wanted to build. 11, 2070. The temple of Solomon meant our bodies to be proper dwellings for the Holy Spirit. 11, 2425. In the other year of Darius Longimanus the temple was built by his command. 14, 1775. The greater glory of the second temple is that our Lord Jesus Christ Himself taught in it and did miracles; this is the right mist, His tender humanity, in which God showed Himself present. 2c. 20, 1947. The Gentile Chemdath, Messiah, was born in the time of the second temple.
1772Tereuz - Will. 1773
and has highly honored him with his presence; our Lord Jesus Christ is sacrificed by his mother in it 2c. 20, 1947.
Terence. Terence says: Money, good 2c. is like the heart of the one who possesses and uses it; to the one who uses it well, it is good, to the one who misuses it, it is evil. 1, 857. Terence and Plautus paint the servants as being pious as long as the masters see it; but when the latter turn their backs, they do as is their way. 1, 895. The word of Terence about the great boaster Thraso. 5, 839. Sayings of Terence and Aristotle that a dominion cannot be maintained by force. 5, 1312. That old man in Terence considers it fortunate that he has not taken a wife, while another says: I have taken a wife; ah, what misery I have had to see there 2c. 5, 1489. Terence is very cautious in sexual matters, and yet wants to have the married state. 22, 1188.
Terminirer. The Terminirer mendicant monks pretend that the poor people, especially the widows, shall be saved by other people's prayers. 7, 1160.
Terminists. Terminists was the name of a sect in the high schools (to which Luther also belonged), which held it against the Thomists, Scotists and Albertists; they were also called Occamists. 22, 1400.
Tertullian. Tertullian's saying is that through the blood of the martyrs the Church is moistened and watered. 3, 690. Tertullianus says: The Christian blood is the seed from which the Christians grow. 11, 1807. Tertullianus says: Christ made the bread his body in the Lord's Supper, according to the words: "This is my body." This is clearly and brightly spoken. 20, 852 f. To understand Tertullian's opinion in the word figura, it is to be noted that the heretic Marcion teaches how Christ would not have taken right, natural body to himself 2c. 20, 853. Tertullianus uses the word according to the proper manner of the Latin language, since it means a form or shape mathematice, which is long, thick, broad, round 2c. 20, 853. Tertullian refutes Marcion and wants Christ to have had a true, natural body, not a vain thing, shadow or ghost. 20, 854. Tertullian concludes against Marcion: Christ's body could not be in bread and take the form of bread if it were not a real, true body. 20, 854. Tertullian wants to have in the bread the body that is given for us, so that one does not have to say: bread is given for us. 20, 855. It is clear that Tertullian does not understand the word in Oecolampad's way for a likeness or sign, but for a form of the body.
Christi. 20, 855 f. Tertullianus is a right Carlstadt among the church teachers. Cyril has the best sayings. 22, 1390. Luther said: Tertullian is hard and superstitious. Cyprian called him his teacher. 22, 1394. Tertullian and Cyprian have at times gone astray and have stumbled willfully where they have departed from the article of Christ. 8, 629.
Teschius. Teschius. 15, 2423. 2508.
Tessaradecas. Luther sends his consolation text Tessaradecas for the sick Elector to Spalatin. 21a, 184. Luther rejects Spalatin's request to write a second consolation text for the Elector, and says that it is not necessary, since the Tessaradecas is there. 15, 2550.
Will. One should ensure by a will that we may depart from this life in good peace, and that we do not give cause for quarrels and quarrels over our estates. 1, 1752. The heirs do not expect laws, coercion or any burden from the will, but the inheritance. 9, 395. One does not have to keep such a will, which is made for an unchristian reason and misunderstanding. 21a, 466. Luther's first will, written down in Gotha by D. Joh. Bugenhagen, on February 28, 1537. 21b, 2158 f. Luther's will, together with the confirmation of the Elector from 1546. 21b, 2696 ff. A will is made by one who wants to die, but a promise is made by one who wants to live longer. 19, 1120. By the word testament Christ wants to indicate that he would become man, die, and yet live forever. 19, 1120 f. Of the four things that belong to a right, perfect testament. 19, 1121. A testament means a promise in which something is presented to us that we receive in faith. 16, 1000. A will is the promise of a dying person in which he names his inheritance and appoints heirs. 19, 32: A promise and a will do not differ in any other way than that the will includes the death of the promisee. 19, 33. In every promise of God two things are presented to us, the word and the sign, so that we know that the word is the testament and the sign is the sacrament. 19, 40. "The last words of David", that is, his testament, his last will. 3, 1884. The testament is a clear promise of the blessing and the sonship of God, therefore there is no law that one should do to earn the blessing. 12, 863. The will of God is confirmed by the death of His Son, who earned and brought about the inheritance for us.
1774Testament . 1775
12, 863. The testament of Christ is the only remedy for past, present and future sins, if only you adhere to it with undoubted faith. 19, 53. The whole Old Testament was nothing else than a preparation and prelude to the New Testament. 14, 1418. In the Old Testament virginity was forbidden and marriage forced. 3, 105. The Old Testament begins with the physical, but the spiritual is hidden underneath. 3, 1063. It is one thing in the old and in the new testament, but it is a different order. 3, 1063. The old testament, which was promised under Moses, was fulfilled under Joshua. 3, 1420. In the new testament, the child is not punished for the father; everyone believes for himself. 3, 1064. In the New Testament, the promise goes to the spiritual, for God promises eternal bliss. 3, 1064. The Old Testament began in time and ended after some time. 3, 1420 f. The old testament was confirmed by the blood of sheep and goats, the new by the death and blood of an eternal person, and an eternal land promised and given. 14,14. The Old Testament, which was not based on the grace of God but on the works of men, would have to come to an end, because the law cannot be fulfilled by the words of men. The Old Testament, Moses himself and all the prophets will not help the Jews, but stand against them and condemn them to hell. 20, 2074. The old book, the Old Testament, is a certain witness of God that Messiah has come to us; the new book is a much more certain witness that Messiah has come. 20, 2075 f. If you want to interpret the Old Testament well and surely, take Christ before you, for this is the man who applies it all completely. 14, 15 The Old Testament is a book containing God's law and commandment, along with the history of both those who kept it and those who did not. 14, 85 f. The Old Testament is a great storehouse and treasure given to us to strengthen our faith. 3, 261. The Old Testament is rightly understood, if the beautiful sayings of Christ in the prophets and the beautiful examples are well grasped and noticed. 3, 16. The Old Testament teaches faith in Christ, but has something more about it, that it also instructs the people of the outward rule. 3, 18. We make the Scriptures of the Old Testament light through the Gospel, and not vice versa. 4, 1284. All apostles refer to the Old Testament, and from it they speak bright and clear sayings, which remained dark and black to the Jews before. 5, 673.
Do not despise the Old Testament, since we must take the foundation of our faith from it alone. 9, 976. The apostles call the Old Testament the Scripture, because it alone pointed to the future Christ; but the gospel is a living preaching of Christ who has come. 9, 977. The Old Testament pointed to Christ, but the New now gives us what was promised before in the Old and signified by the figures. 9, 977. 1136. One should not give credence to the talkers who despise the Old Testament, since we must take the foundation of our faith from it alone. 9, 1135. Everything that is not external in the Old Testament still stands, as there are all the prophets' sayings about faith and love. 9, 1138. What belongs to the spiritual regime in the Old Testament, as there are the laws in Moses about the love of God and neighbor, that has not been abolished. 9, 1137. Also the terrible histories of God's wrath in the Old Testament serve that we should comfortingly hope that God will certainly finally redeem His church from evil people 2c. 9, 1845. The opinion of all apostles and evangelists in the New Testament is that they chase us and drive us into the Old Testament, which they also call the holy Scriptures alone. 11, 14: All that the apostles taught and wrote was drawn from the Old Testament, for in it all things were proclaimed that were to take place in Christ in the future. 11, 154. All the preaching of the apostles is based on the Old Testament, and there is not a word in the New Testament that is not based on it. 11, 154. Peter and Paul take little sayings of the Old Testament before them and make such powerful sermons out of them that one has to wonder. 13, 1902. Some hold the Old Testament low, as only given to the Jewish people and nnn out, and pretend to look for spiritual meaning in the Old Testament 2c. 14, 2. Christ and the apostles teach us not to despise the Old Testament, but to read it with all diligence, because they themselves refer to it 2c. 14, 2 f. The Old Testament, however badly it may be regarded, is the vain words, works, judgment and history of the high divine majesty, power and wisdom. 14, 3 f. Think of the Old Testament as the highest, noblest sanctuary, as the richest treasure that can never be exploited enough. 14, 4. In the Old Testament you will find the swaddling clothes and the manger, where Christ lies inside, to which also the angel points the shepherds. 14, 4. The Old Testament is a law book, which teaches what one should do and what one should not do, and besides it shows examples and practices.
1776Testament . 1777
The Old Testament contains a number of promises and graces, so that the holy fathers and prophets would be preserved under the law. 14, 4. In the Old Testament, besides the laws, there are several promises and graces, so that the holy fathers and prophets under the law, like us, are preserved in the faith of Christ. 14, 4. God, in order to strengthen the faith in the joyful message of Christ, promised this his gospel and testament in many ways in the Old Testament through the prophets. 14, 87. Several promises of God about His Son in the Old Testament. 14, 87 f, The Jews' own Old Testament is against them, condemning them with their glory, because it prophesies dryly that Mosiah's regiment shall be over, Messiah shall not reign according to it 2c. 20, 2074. After the old there had to come another testament, which would not grow old, nor would it stand on our doings, but on God's word and works, so that it would last forever. 14, 14: Christ commanded and decreed before his death to proclaim the gospel in all the world after his death, therefore it is also called a new testament. 14, 86. In the New Testament we are free from outward statutes, as, not eating blood. 3, 174. In the New Testament, Moses has come to an end and is no longer valid with his laws; he must hide from Christ. 3, 1038. In the New Testament, the punishment starts with the spiritual punishment. 3, 1064. The new and eternal testament began before the world and will remain after the world. 3, 1420. The new testament is the oldest, which is promised from the beginning of the world, yes, "before the times of the world", but only fulfilled in Christ. 3, 1420. In the new testament we have a much greater sign of God's love towards us than the fathers had in the old testament. 3, 1824. In the New Testament, God reigns spiritually in us through Christ, but the bodily and outward government he executes through the authorities. 9, 1137. In the New Testament, nothing is taught or commanded that does not concern only the faithful, who do everything voluntarily, not out of necessity or against their will. 3, 1526. Christ begins the New Testament through the preaching of the apostles on the day of Pentecost. 13, 2052. The New Testament, instituted by Christ Himself, cannot be a sacrifice because it is a word of promise and grace. 19, 1124. Christians are to have the New Testament in Himself without figure or sign. 20, 1071. figure or sign of the new testament have belonged to the old testament among the Jews. 20, 1071. These words cannot be tropus: "This cup is the new testament in my blood", because the word "in my blood" means as much as through or with my blood. 20, 1069. The Summa
of the whole New Testament. 18, 1806 f. Not only the Jew, but all the world is obliged to know that the New Testament of God the Father is the book of His Son Jesus Christ 2c. 20, 2002. When Messiah comes, he will not be dumb or lame, but will speak and do better than Moses, David 2c. From such speech and action a book will be written, the New Testament. 20, 2068. The book of the Messiah, the New Testament, must be the most holy, above all the holy books of the Bible. 20, 2069. The other prophet shall not be like other prophets and kings, therefore his book, the New Testament, must also be different and higher than the Old Testament. 20, 2071. The book of Messiah, the New Testament, must be much better, holier and more glorious than Moses and the Old Testament, because Messiah is the most holy and above all prophets. 20, 2068 f. The New Testament is a public preaching and proclamation of Christ, set by the sayings in the Old Testament and fulfilled by Christ. 14, 3. the New Testament is a gospel or book of grace, and teaches where to take it, that the law may be fulfilled. 14, 4: The Old Testament is to be interpreted according to the New Testament. 3, 1903. Without the New Testament the Old is covered. 2 Cor. 4, 3. f. 3, 1903. We would not understand the Old Testament rightly, if we could not, enlightened by the New Testament, look rightly under the eyes of the Old. 3, 1903. 3, 1903. Where the Hebrew text rhymes with the New Testament, that is the right understanding of the Scriptures; everything that the Jews 2c. blab against it, should be vain lies to us. 3, 1916. Something had to be reserved for the New Testament, in which the Father and the Son and the Holy Spirit would be more clearly named than in the Old Testament. 3, 1932. With a correct interpretation according to the New Testament, everyone who knows the Hebrew language must confess that the Christian faith rhymes with Mosi's words. 3, 1948 f. If the New Testament were to be translated according to any devil's head, we would have to have many New Testaments. 3, 1883. The passage Is. 53, 5. is, as it were, the foundation of the New Testament, from which all treasures of divine wisdom flow forth as from a living fountain. 6, 627. So shall we also do, that we run behind and learn to found the New Testament from the Old. 9, 976. The Gospel or the New Testament is to be written in the living voice, but the Old Testament is only written in the Scriptures, therefore it is also called a letter. 9, 1135 f. In the New Testament there shall be no distinction of the
1778Testament - Tetzel. 177S
Food, clothing, place, time 2c. more, because in Christ nothing is valid anymore, but a new creature. 9, 1136. The New Testament flowed out of Moses, like the rain out of the clouds. Also all the prophets have it from Moses, 9, 1762. None of the books of the New Testament is attributed to the Jews, but to the Gentiles, except the epistle to the Hebrews and the epistle to Jacob; the prophets were sent to the Jews, the apostles to the Gentiles. 9, 1863. John's gospel and St. Paul's epistles, especially the one to the Romans, and St. Peter's first epistle are the right core and marrow among all the books of the New Testament. 14, 90. Every Christian should be advised to read the main books of the New Testament first and foremost, and to make them as common as daily bread by daily reading. 14, 90 f. St. John's Gospel and his first epistle, St. Paul's epistles, especially those to the Romans, Galatians, Ephesians, and St. Peter's first epistle are the main books of the New Testament. 14, 91. The New Testament is a book in which the gospel and God's promise are written, along with the history of those who believe and those who do not believe. 14, 86. Let it be certain that there is only One Gospel, just as there is only One Book of the New Testament and only One Faith, and only One God who promises. 14, 86. At the Wartburg, Luther occupied himself with reading the Bible in the basic languages and especially with the translation of the New Testament. 15, 1943 Luther is working with Melanchthon on the translation of the New Testament, and asks Spalatin for information about the names and colors of the gems. 15, 2555 f. Ten thousand pages of the New Testament are printed every day under three presses, with tremendous labor and diligence. 15, 2574 f. The short, common preface to Emser's New Testament. 19, 502 f. Luther is glad that his work, the translation of the New Testament, must also be promoted by his enemies, and that Luther's book must be read under the names of his enemies. 19, 971. Luther's New Testament has been horribly blasphemed, condemned, forbidden because it went out under his name, and yet must be read because it went out under someone else's name. 19, 971. Take both wills before you, Luther's and Emser's, hold them against each other, so you will see who is the interpreter in both. 19, 971. Duke George condemned Luther's New Testament with an atrocious preface, but he also commanded to read Emser's, which is the same one that Luther made. 19, 971. Luther about
sends Spalatin copies of the New Testament except for the Preface to the Epistle to the Romans. 21a, 446 f.
Tetragrammaton. The Tetragrammaton "Jehovah" means the true, right God, who makes us righteous. 2, 854. The Jews invent fables about the Tetragrammaton in an exceedingly superstitious way. 8, 1435. Under the name Tetragrammaton the number of the divine persons and their nature is not differently presented than under the name Trinity. 4, 493. In order to do Kabbalah with the Jews, Luther interprets the name Tetragrammaton. 4, 493 ff. The Jews write about the name of God Tetragrammaton, that our Lord Jesus was able to interpret it, and whoever is able to do this is able to perform all kinds of miracles. 20, 1978 The Jews are so holy and spiritual that they do not call the name Tetragrammaton with their mouths, but instead call another name or the four letters of this name, because it is supposed to be unpronounceable. 20, 2057. In the holy Scriptures, God has many names, but the Jews count ten in particular, among which they consider one, the great and Tetragrammaton, to be the most holy 2c. 20, 2057. Among the village priests and sextons we found in the visitation many of the books of the name Tetragrammaton, Ananisapta, and many strange prayers, signs 2c. 20, 2066.
Tetzel. Since the Dominican Tetzel, an outright impostor, was hawking letters of indulgence in these lands, Luther, burning with zeal for godliness, published his 95 Theses. 14, 464 Tetzel, enraged by the posting of Luther's theses in the castle church at Wittenberg, ordered some monks and theologians to write something against Luther, but he himself hurled banishing rays against him. 14, 464 Tetzel shouted everywhere that the heretic Luther must be burned, and publicly threw Luther's theses and the sermon on indulgences into the fire. 14, 464. Due to the raging of Tetzel and his accomplices, Luther was forced to act more expansively about indulgences and to protect the truth. 14, 464 f. Tetzel boasted that he did not want to change with St. Peter because of the many countless souls he had made blessed through indulgences. 2, 568. Johann Tetzel himself applied for a subcommissary with the Archbishop of Mainz, and was accepted by him. 15, 335: Prince Joachim of Brandenburg grants Tetzel safe conduct as Subcommissary and commands that he be respected in his sermons on indulgences. 15, 336. Tetzel taught: When the penny is in the box, lead the soul quickly out of the box.
1780Tetzel devil . 1781
Purgatory to Heaven. 16, 2105. Duke Frederick of Saxony delivered Johann Tetzel from the sack at Jnsbruck. 17, 1357: Tetzel preached horrible, terrible articles, of which Luther mentions several. 17, 1358. How outrageous things Tetzel preached in Annaberg. 15, 338. Some of the contents of one of Tetzel's instructions on indulgences, communicated by Chemnitz. 15, 343. Instruction of Tetzel for the priests, that they should advertise the work of indulgences quite emphatically. 15, 339. Letter of indulgence from Tetzel to Matthias Menner, issued together with the Gardian of the Minorite Order. 15, 345. Tetzel had revoked all indulgences in the churches of the Magdeburg and Halberstadt dioceses, also forbidding "the" indulgence at Königslutter under penalty of banishment. 15, 347. After many requests, the abbot of Königslutter obtains permission from Tetzel for the monks there to freely proclaim their indulgences 15, 348 ff. Myconius tells how splendidly Tetzel was caught up everywhere when he appeared somewhere as Commissary of Indulgences. 15, 358. Two stories about how Tetzel sold indulgences to a nobleman for sins to be committed in the future, and was robbed of his indulgence money by him. 15, 362 f. Luther wrote to the bishop of Magdeburg that he would like to stop Tetzel and prevent him from preaching such clumsy things, but received no reply. 17, 1359. The pope had kept his hand in the decree that half of Tetzel's indulgence money should go to the building of St. Peter's Church in Rome. 17, 1359. When Luther wrote to the bishop of Brandenburg that he would like to defend Tetzel, he replied that Luther was doing violence to the church; he advised him to let Luther go. 17, 1359 f. Luther's propositions against Tetzel's articles ran through all of Germany in two weeks, for all the world complained about indulgences, especially about Tetzel's articles. 17, 1360. While Luther was waiting for the blessing from Rome, thunder and lightning came upon him; Tetzel went out free, Luther had to let himself be eaten. 17, 1361. Tetzel's refutation of Luther's "Sermon on Indulgences and Grace". 18, 274 ff. First disputation of Johann Tetzel. 18, 82. Second disputation of Johann Tetzel. 18, 94. Luther dislikes the injustice done to Tetzel by the burning of the counter-theses by the students. 15, 2380. Luther writes to Spalatin that he wants to reply to Tetzel's refutation. 21a, 100. Tetzel wrote that indulgences would be a reconciliation between God and man, and that they would be useful even if a man did not repent without all remorse and suffering. 22, 887. The gross abominations which Tetzel wrote
and taught, caused Luther to oppose and write, not for the sake of some man or money. 22, 909. In Berlin, Tetzel preached, foaming with rage: "The heretic Luther shall be thrown into the fire in three weeks and go to heaven in a bathing cap. 22, 1718. How Tetzel preached impudently about indulgences. At last he gave the indulgence for half a penny; but the people recognized the fraud and gave nothing more. 22, 1718. Tetzel apologizes to the papal nuncio Carl von Miltitz that he could not come to him in Altenburg without danger to his life. 15, 714: Miltitz reports to the councilor Pfeffinger about his interrogation of Tetzel in Leipzig. 15, 716: Luther reports how Miltitz had been so hard on Tetzel that he died of melancholy. 15, 717 The Franciscan Provincial, Hermann Rabe, recommends Tetzel to the Papal Nuncio Miltitz, who has done and suffered so much for the Holy See. 15, 717 f. Miltitz had Tetzel summoned and convicted him that he had ninety guilders monthly salary, and also three horsemen and a wagon free of charge. 15, 2443 f. Carl von Miltitz had Tetzel summoned to him and so crushed him by words and threats of the pope that he pined away from then on and finally died of grief. 14, 445 f. When Luther learned of Tetzel's grief, he comforted him before his death with friendly letters and urged him to be of good cheer. 14, 446. Luther regrets the hardship in which Tetzel had fallen. 15, 2391.
Devil. After the devil has been rejected by God because of sin, he has fallen into such great enmity against God and man that, if he could, he would destroy everything. 1, 90. Wherever God's word is spoken, the devil spares no pains and effort to create lies and sects, so that we do not become heirs and citizens of the kingdom of heaven. 1, 100. The devil was created good by God, had a godly will and the purest and most beautiful mind, but has been transformed into an abominable spirit. 1, 174. Against the danger and all kinds of distress of the devil, we are to be stouthearted and strong in the faith and trust of the Son of God, who tramples Satan. 1, 239. When the devil praises our Lord God, he certainly has a shear knife in his hand and intends to cut off the throat of man. 1, 194. The devil's kingdom is to accept love and all kinds of service and help and to pay ingratitude for it. 1, 977. It is not God, who has
1782Devil . 1783
If you believe in Christ, the devil will torment you; he will seek cause and opportunity to torment you. 1, 1239. What the devil does through the Turk, through the pope and through the swarm spirits is known to everyone, but the guard of the angels is stronger than Satan. 1, 1246. The devil beguiles and captures people, so that they gladly serve him, because he so soon helps and hears them, and it is thought that all this is done by God. 2, 8: Through the wickedness of the devil, the word of God, which is completely pure and holy, must bear the guilt that all sins come from it. 2, 133. The devil dwelled in the serpent when he talked with Eve. 3, 72. The devil does not only speak through animals, but now most of all through men. 3, 72. The devil breaks in where we are weak and not well guarded. 3, 73 The devil does not challenge his own, whom he has possessed. 3, 73 The devil can disguise himself so that he is not known. 3, 73. The devil turns to the woman, the weaker person. 3, 73. The devil attacks man, since he is the weakest, and he is most inclined to it, as pride, avarice, anger, unchastity and the like. 3, 74. God has betrayed the devil to us and has warned us that we should be careful of deceitfulness and mischievousness toward him. 3, 74. The devil first moves and turns Eve away from the word of God. 3, 74. The bright, light devil does not attack us with gross sins, but with unbelief. 3, 74. The devil seeks to take away from Christians the main good, the word of God, and the faith in it. 3, 75. When the devil has brought man to doubt, he soon brings him to blaspheme God. 3, 75 f. The devil particularly brings in that God is not friendly. 3, 76. The devil's seduction is that he pretends to the pope, bishops, priests and monks that their nature is right and not against God. 3, 76. The devil first puts God's word in doubt; then he goes on to deny it. 3, 76. The devil awakens evil desire and love when faith and God's word are gone. 3, 77. When the devil wins the word and faith, he has it all. 3, 78. The devil, sin and death must be subject to the seed of the woman, because they have offended him and had no right to him. 3, 91 f. The devil has possessed the people with poisonous tongues, so that one speaks after the other, and each seemingly adorns his cause. 3, 204. The devil is the king of injustice, death, darkness and lies. 3, 256. The devil provided for the monks, his servants, but now that he sees that one wants to tear a hole in his regiment,
He fights back on all sides. 3, 413. The devil always wants to be God's monkey, and yet never achieves it. 3, 499. The devil's servants must have enough, and the right preachers are starving. 3, 620. The devil is in the beginning a high spirit and a good angel created by God. 3, 652. The devil's kingdom is sin, death, God's wrath and hell. 3, 652. The devil's head is the sin that Adam and Eve inherited and brought upon all men through their fall. 3, 655. The devil pricked Christ's heel, did wrong to him, and became his prisoner. 3, 656. The devil is thrust out of heaven into the abyss of hell because of the Son. 3, 659. By eating Christ, the devil murders and strangles himself. 3, 660. The devil wanted to make the Godhead and the humanity of Christ into one nature and being, or two persons, through his companions. 3, 667. The devil and the world oppose the gospel and want to defend it, but it does not help. 3, 682. Through the raving and raging of the devil, more and more Christians have become Christians. 3, 690. The devil tries to lead us from the main part to strange questions, so that one ponders and chooses. 3, 787. The devil with his miracles is put to shame by God's miracles. 3, 793. The devil with his miracles hides from God's word. 3, 793. The devil's power is not immeasurable like God's power. 3, 802. The devil cannot perform righteous miracles, but they are deceitful miracles. 3, 802. Idolatry bears the name of the true God, thereby the devil deceives. 3, 989. God protects us against the devil, so that nothing bad happens to us. 3, 1042. The devil is most of all in the mind, namely the scholars in the Scriptures, the saints in the works. 3, 1157. The devil had previously done the same fall (as Adam on earth) in heaven, and learned with his angels on the same image, the Son of God. 3, 1959. The devils are in truth those who incite the soul to disobedience in the most wicked way, under the pretense of obedience. 4, 555. The devil magnifies our sins, and also attaches his censure to that which is well done. 4, 1263. How the devil attacks the church in many ways with lies and murder. 4, 1754. As long as we are in the world, we live in the kingdom of the devil, which is a kingdom of death and sin. 4, 1800. The devil seeks the destruction of the soul through lies, ungodly doctrine and ungodly worship; he seeks the destruction of the body through innumerable attacks.
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run. 4, 1800 The devil does nothing else with his temptations than to make us search more diligently in the Word, to learn to pray, to trust and to hope. 4, 1818 The devil sows discord and ungodly delusion in the church, disobedient and rebellious citizens in the world government, careless and unfaithful servants in the household. 4, 1838. If the devil cannot suffer civil righteousness, how should he suffer eternal righteousness, by which, as he knows, he will perish for eternity? 4, 1907. If we want to confess salvation, and that Christ JEsus is our Redeemer, we should know that the devils pursue our righteousness and our life. 4, 1907 f. The devil is such an artist of thousands that he can easily abolish the difference between the law and the gospel and substitute the law for the gospel. 4, 2077. You do not have to give the devil many words. If he accuses you of your sins, hold your baptism against him, which he cannot deny that you have. 4, 2099. Those who do not keep God's word are the church of the devil, and the greatness of the title does not help them. 4, 2117. Even though evil follows the teaching of this king, you should not blame it on this king nor on his word, but on the devil and the godless world. 5, 82. When Christ stops and forces the devil, he becomes indignant and furious, and tries all his powers, arouses kings and princes, popes and bishops 2c. 5, 83. When Christ only begins to open his mouth and to speak softly, the devil immediately rages in his limbs. 5, 83. The devil does not like the word, which is why so many ungodly opinions have arisen in our time. 5, 84. The devil raged horribly when the holy man John Hus only rebuked some things concerning life. 5, 84. The devil incites sin in Christians who take the word of Christ, plagues them with fear of death and eternal damnation, and does not allow their hearts to rest. 5, 102. The devil is full of vengeance against Christ and his church for no other reason than because he does not like Christ and his gospel. 5, 213. The devil's servants also pretend to be preachers of righteousness, but they are ravening wolves, therefore watch and pray. 5, 276. The devil does not want to let the people of God go, as Pharaoh did not want to let the Jews go; here the power of the word is shown, that Christ fights in us. 5, 364. We strike the devil at all ends, first by exposing his lies in the heretics, then by defending the
Ours, that they may persevere in the faith. 5, 364. The devil rages for his kingdom of sin and death, against the word. But the world does not believe this. 5, 364 The devil has the largest part of the world, the most powerful, the holiest, the wisest, the richest. 5, 371. The devil and the world rage against us, not for our sake, but for Christ's, therefore he, our King, fights for us, who are his people. 5, 379. If Christ were to remove his hand, the devil would not only kill the body, but also turn the spirit. 5, 379. The devil wants us to be secure and without fear of God when committing sins, but to remain in fear afterwards, without hope of mercy. 5, 494. God does use the devil to plague and kill us, but the devil would not be able to do this if God did not want sin to be punished in this way. 5, 754. When the devil has challenged us with blasphemous thoughts, he immediately accuses us of our sin 'and holds the wrath of God against us. 5, 767. The devil therefore disguises himself as an angel of light, that he may lead us away from prayer and words, and, thus exposed, attack and overcome us. 5, 767. God allows the devil to inflict evil on us, so that we, humiliated, throw ourselves on his mercy. 5, 793. The devil wants to have man completely dead, the soul by lies, the body by murder. 5, 844. The wicked devil does not cease to boil and brew the two kingdoms, Christ's kingdom and the worldly kingdom, into one another. 5, 853. Every country must have its own devil, Welschland its, France its; our German devil will be a good wineskin, and must be called Sauf. 5, 877. That the world and the devil afflict us is not because of worldly things, nor because of our merit and guilt, but because we believe in Christ. 5, 961. What the devil and the world can do evil, the good gospel and the pious Christians must have done. 5, 976. The devil cannot suffer that his lies and wickedness are attacked and weakened by the gospel, therefore he resists that no one comes to Christ. 5, 977. Of the terrible inward sufferings with which the devil attacks, tortures and torments the hearts. 5, 980. The devil makes his own do many good works, pray, fast, build churches, establish masses and anniversaries, and pretends to be completely holy and pious. 5, 1118 f. Where the word of God comes to light again, the devil rages and rages, becomes angry and also awakens his members. 5, 1119.
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The devil leads his own neatly, as we have seen under the Pabst's kingdom. 5, 1119. This is good for the devil, if he can move us to anger, revenge and impatience through his own; but where joy comes out of it, that is his real hell. 5, 1278. The devil would not let a stalk or leaf rise and grow where God did not prevent him. 5, 1317. If the devil had the frost in his hand, then winter and eternal frost would remain, and there would be no more summer, and all men would freeze to death in one day. 5, 1322. Through Christ we are saved from the devil's power and kingdom, which is a kingdom of darkness, error, sin and death, and transferred to Christ's kingdom. 5, 1348. By accusing and killing the innocent Son of God, the devil has committed such a sin that cannot be atoned for, and is therefore guilty of eternal death 2c. 6, 157. The devil, when he only hears Christ's name, must turn pale and tremble, and cease his plotting, because he knows that he is judged. 6, 158. Christ devoured the devil who raged against him, threw him completely to the ground and robbed him of all his power. 6, 158. The devil was deceived by the lowly form of Christ, thinking that he was a sinner like others. 6, 159. We must confront the devil with the divine weapons, the word, faith and prayer, so that we will not be taken unawares by deceit and succumb. 6, 425 f. We must take great care not to answer the devil or argue with him. 6, 438. The devil is a vicious accuser who does not tire until he has achieved victory; therefore, he must be despised. 6, 443. As often as the devil holds threats against you, remember that you despise them. 6, 444. It is the devil's inspirations that turn the gracious and merciful God into a judge and angry executioner. 6, 444. The devil comforts the hardened and unintelligent with promises, but inflicts the humble with the wrath of God and threats. 6, 444. God grants the devil great power over man, so that godless people learn to fear and believe and call upon God. 7, 41. The devil often tempts great people through self-love in order to overthrow them through arrogance, when he cannot get at them otherwise. 7, 42. Christ gives it to be understood that the devil only dwells in sour people, who are lazy bellies and are of no use to anyone. 7, 43. By divine power the devil is forced to say himself what kind of place he deserves, namely not the body of a man.
but a sow. 7, 43. The forests and waters are full of devils, mermaids and other monsters. 7, 44. This is a wretched and powerless devil, who does not have power and authority over even a single hair on the body of the faithful. 7, 100. When a lie, an error, an idolatry and the kingdom of the devil is to be affirmed, he gladly presents himself as if he were being bodily cast out 2c. 7, 168. The devil poses as if he would be cast out by the godless conjurors, so that he would strengthen them in the error against Christ. 7, 168. When we see that devils are cast out, we should pay attention to the cause for which the devil is cast out or leaves, so that we are not deceived. 7, 169. Casting out devils is a change of the kingdom of Satan into the kingdom of God; death, sin, wrath, the devil's power and servitude are nullified. 7, 169. The bondage of the devil is completely taken away by Christ when he casts out the devil. 7, 169. It cannot be true that the devils are cast out by Christ through Beelzebub, because a strong man only gives way to one who is stronger than him. 7, 170 f. It is praiseworthy and sweet that a Christian is certain that as soon as the devil is cast out, he is already a child and heir of the kingdom, as if he were already in heaven. 7, 170. Christ is uniquely the conqueror of the devil and sets us free through his merits, casting the devil down from our necks. 7, 171. Every man lives either with Christ against the devil, or with the devil against Christ. 7, 172. The devil is called Diabolus, an abuser and blasphemer, who delights in disgracing us and making us bitter among ourselves. 7, 391. The devil's kingdom is a kingdom of sin and disobedience. He who serves him must suffer much, especially in his conscience, and yet ultimately suffer eternal death. 7, 774. The devil can paint Christ in such a way and make him so evil to us that he is like death in our eyes. 7, 1973. The devil is a Greek name, calumniator, a criminal, blasphemer or defiler, which is his office in Scripture, that he speaks the worst of me and you. 7, 2415. The devil delights in making hearts afraid, cowardly and despondent. 8, 273. What the devil corrupts and destroys, Christ must rebuild and raise up; and again, what the devil causes, Christ destroys. 8, 275. We are not to be dismayed or grieved, but to be confident and undaunted when the devil afflicts us with all kinds of calamities. 8, 275.
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The devil leads both the urgings and the consolations away from the heap where they belong, as he perverts all God's words and turns them from truth into lies. 8, 276. The devil lets his servants be happy now, but they will have to suffer eternal mourning, fear and trembling in hell. 8, 277. The devil seduces and charms people spiritually by putting it into their hearts: if they do this or that, live this way or that way, they are on the right path to heaven. 8, 304. This is the sign by which the devil can be recognized, that he always makes a stupid, frightened, troubled conscience. 8, 273: The plagues and miseries of the world are all the work of the devil, who delights in corrupting and choking people. 8, 344. The devil tempts us to let both the Father and Christ sit up there, as if he is and does nothing in us, but lets us do and make things ourselves. 8, 427. The devil has no other arrow with which to tempt us, but to make God look ungracious and wrathful to us. 8, 442 f. Since the devil was so idle that he did not know what to do, he went into a chamber and made a racket as if he were a poor soul. 8, 470. How the devil made a husband kill his pious wife. 8, 544 f. Now that Christ is preached, the devil awakens all bishops, princes and lords, yes, your own church, so that they become more hostile to you than any man on earth. 8, 569. The devil is a hopeful spirit that can suffer nothing so evil as to be despised. Where he feels this and cannot turn around, he makes off. 8, 577. The devil is so hostile to the gospel of Christ that he would rather have the world fall on each other than have a pastor or preacher teach the gospel. 8, 595. ' The devil has two pieces, so that he attacks the Christians, either above their ministry, or for their own person, in the agony and others, namely sin and punishment of sins. 8, 597. The devil wants to engross me in thoughts, so that I should think how to fulfill the law and satisfy God through myself, and therefore forget my Savior Christ. 8, 603. We have the devil against us, who is not concerned with temporal parties, but strives to keep our consciences entangled in sins 2c. 8, 674. The devil does not afflict Christians with temptations and gross sins, with which he cannot prevail over us, but reproaches us with vain holiness 2c. 8, 818. 8, 818. The devil can make great sin small, that one should not see it, and again, make small sin great, that one bites oneself with it, bruises oneself.
tere 2c. 8, 901 f. The devil is followed by those who make the sins of men grievous, gross and great, in turn belittling, accusing and blaming their good works. 8, 1634. This is the highest principle of the devil and the world: We do not want to be regarded as doing evil, but everything we do must please God. 9, 10. The devil can make hell out of what is not sin, and even uses the person of the mediator to frighten us. 9, 62. The white devil, who drives people to spiritual sins that should be accepted for righteousness, is far more harmful than the black devil. 9, 65. According to the example of the apostle, we should have no patience, be proud, harsh and unforgiving against the devil and his servants, the authors of seduction and mobs. 9, 70. Even the black devil, when he incites to public infamy, makes a blanket for man, that he may diminish the sin he wants to commit or is committing. 9, 76. In spiritual matters, where the white devil appears and pretends to be an angel, he uses to sell his most harmful poison for the doctrine of grace, for God's word. 9, 76. The devil does not want to be ugly and black in his servants, but pure and white, and therefore adorns his words and works with the title of truth and the name of God. 9, 77. The right trick of the devil is that if he cannot do harm by persecuting and destroying, he does so by improving and building. 9, 77. The devil has not yet done anything against us by force and sword, for he has killed many who have steadfastly confessed that our doctrine is divine and holy. 9, 77 f. The devil instigates godless teachers who first approve of our doctrine, but later say that the right secrets of Scripture have been revealed to them by God 2c. 9, 78. The devil is not satisfied with confusing and deceiving many through his godless apostles, but seeks to take away the whole gospel. 9, 81. The devil can confuse many people, but he cannot overthrow the gospel of Christ. 9, 82. The devil sets up countless mobs and uproars, even persecutions and murders, in order to eradicate the word of God. 9, 593. The devil takes both kingdoms, the spiritual and the temporal; the former by godless teachers, the latter by the sword of tyrants. 9, 593. Paul teaches us how to fight against the devil, namely to despise him and boast in Christ's power, whose power is mighty in our weakness. 9, 762. When the devil
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When he sees that his threats are greatly respected, he rejoices and frightens the already fearful people more and more. 9, 762. The devil does not only hold the law against us to frighten us, but also presents the person of Christ, our Savior, as if he wants to push sinners into hell. 9, 787. The white devil, who drives people to spiritual sins, which are not considered sins but righteousness, is the one who does the greatest harm. 9, 792. The black devil drives people only to the gross carnal sins, which are so recognizable that even Turks and pagans may recognize them for sin. 9, 792. Just as the devil cannot leave faith unchallenged, so that he can turn us away from the word, so he cannot leave life with peace. 9, 817. The devil comes, adorned with a beautiful appearance, not as an enemy, but as a friend, giving us the very words and scripture we have 2c. 9, 824. The devil disguises himself into an angel of light and becomes a bright, snow-white devil, wants to blind us with it, so that we should not see his mischievousness. 9, 824. The devil does not come in his hideous black color, but creeps along like a snake, and adorns himself most beautifully with God's word and name 2c. 9, 825. The devil pretends to be a faithful, pious preacher who seeks nothing but God's glory and the salvation of souls. 9, 825. The devil always comes with such beautiful pretenses, which are according to reason and human wisdom, and can understand and comprehend them. 9, 826. If the devil is granted articles in one, he has won, and is just as much as if he had lost them all, and Christ already 2c. 9, 827. We do not have such an enemy to slay and strangle as one does in the world, for the devil is a spirit that does not have flesh and blood. 9, 830. The devil, as a mighty lord, has under him great, mighty princes and potentates, and the same of every one under him his heap of devils, as his court servants and army. 9, 834. The devil is a busy, restless spirit, who cannot feast nor be satisfied, with lies and murder. 9, 835. Against the devil, the Turkish emperor together with all the lords of the world are to be counted as beggars, yes, he is also a god of the world 2c. 9, 835. All things are mighty under the devil, and all things are his that believe not in Christ, and in addition earth, water and air. 9, 835. The devils are not all equal among themselves, though they are all mighty, strong spirits.
9, 836. The devil has ordered his courtiers against us, and sends here a bunch of devils, there also a bunch, here a prince devil, there a noble devil. 9, 836. Because we are God's warriors, we have to keep the victory, not only against a single devil, but against all his princes and whole army. 9, 836. Against the devil there is no army, defense or weapons, no power nor strength in ourselves, without the eternal word, which is God's power and our common armor. 9, 837. By this the devil does the greatest harm, that he leads the hearts away from the word by his lies and mischievousness, otherwise he could not do so much harm by murder. 9, 837. Through such people, who have no knowledge of God, the devil instigates all kinds of error, false doctrine and heresy, discord and strife in the faith, as well as hatred and envy, war 2c. 9, 839. A heart that is without faith is the devil's dwelling and lodging place; he takes it and makes people not recognize God's word, despise it and persecute it 2c. 9, 839. Since Paul says that the devils rule over the world, he indicates that people must think, speak and do what the devil wants. 9, 839. The devils are not flesh and blood, but spirits, and such spirits rule over the world and reign in the air. 9, 840. We see in all the world that the devil has captured lords and princes, the smartest and most learned people, that they have to believe, speak and do what he wants. 9, 840. The devil is not satisfied with seeing the whole world swimming in blood, but deals with it so that he prevents no man from becoming blessed. 9, 841. The devil is sorry that a man on earth still believes and comes to God, yes, that a God and Christ lives and reigns, and wants to destroy everything 2c. 9, 842. The devil stuffs reason so that it should not see and accept the truth, even though it has been driven in and overcome, but sets itself against the recognized truth. 9, 842. Paul has diligently warned us to know that we do not have to deal with men's reason, which we would like to win, but with the evil enemy, the devil 2c. 9, 842 f. God must resist the devil much more strongly in the spiritual regime than in the secular one, since he holds the whole world captive in error and unbelief, and imposes new mobs daily. 9, 844. What is of the world, unbelievers, God's despisers, thieves and scoundrels, do not belong to many devils, because they are his before, but against the Christians there are a thousand against one. 9, 844. We see how God has used his almighty power in the world.
1792Devil . 1793
God showed power after his creation, so that he preserves us against the devil's fierce wrath, so that he can neither do nor create what he wants. 9, 844. God does not give the devil power to take away our life and all God's goods, which he otherwise would not give us for a moment. 9, 844. All harm in the world is the devil's work and business, as he kills men and cattle, poisons the air, ruins the fruits of the field, and all kinds of plague and pestilence reign. 9, 844. God sustains us through his spirit and word, and sets us against the devil's mighty kingdom and dominion, so that it finally has to be destroyed. 9, 844. If you should fight with the devil, and had not better armor than your wisdom and strength, he would soon have blown you away. 9, 845. The painters paint the devil black and hideous, with sharp claws and teeth and fiery eyes, but Paul paints him with his right color 2c. 9, 845. The devil also attacks this life with plagues, murders, blood 2c, 9, 846. The devil always includes those who have the appearance and name of Christians, but are not serious; through them he does more harm than through those who are outside of us. 9, 848. The devil also attacks us through our flesh, so that we become lazy and slothful, and do not take our actions as seriously as we should. 9, 848. Where man lives so crudely and wickedly, like the great multitude in the world, the devil has soon won against him that he cannot stand. 9, 849. If I convert someone with pure doctrine, I beat him off the devil and win him to Christ. Therefore we must strike into it and tear out some of the devil. 9, 916. If the devil seizes such a man who has been among us and has the Bible, he is worse and more harmful than all the heathen who do not know the Scriptures. 9, 919 f. We are here in the devil's kingdom, no different than if a pilgrim would come to an inn, knowing that they were all robbers in the house. 9, 1106. The going about of the devil is such that he makes us careless; then follows anger, strife, pride, unchastity, contempt of God 2c. 9, 1107. The devil does not go under your eyes when you are armed, but looks behind and in front, inside and outside, where he might attack you. 9, 1107. 1289. If you take hold of God's word in your heart and keep it with faith, the devil cannot win but must flee. 9, 1108. St. Peter has instructed us sufficiently on how to contend with the devil.
That is, not by any work, but by hanging on the word through faith. 9, 1108. When the devil comes and wants to drive you into a melancholy because of sin, just take hold of the word of God and rely on it, and he will soon let go. 9, 1108. If the devil had not attacked us so violently with force and cunning these years ago, we would never have come to this certainty of doctrine. 2c. 9, 1131. The devil is a prince and lord of this world and reigns mightily over his citizens, who are those who do not believe in Christ and live according to the desires of the flesh. 9, 1190. The people who are without faith are led by the devil in such a way that they walk securely in sins, follow the lusts of the flesh and do not beat themselves with them at all. 9, 1193. The devil is not so hostile to any thing as to the dear word, for he can hide himself among all creatures; only the word exposes him and shows how black he is. 9, 1288. The devil is not only a wise, cunning, but also a malicious, poisonous and so powerful spirit that he is mighty over the whole world, a prince, a god of this world. 9, 1288. The devil can disguise himself into an angel of light outside of the temptation, so that one does not think otherwise, because everything he puts into his mind is God's word and the truth. 9, 1288. The devil has caught the wicked in his ropes before, so that they must do, speak and think what he wants. 9, 1289. The devil is especially concerned with making us spiritually drunk, so that we lose our love and desire for God's word over time. 2c. 9, 1290. If you resist the devil with God's word, he will soon be gone; then unwillingness, evil desire, anger, avarice, melancholy and doubting will all go away. 9, 1290. The devils do not yet finally have their torment, but go along in a stubborn, desperate nature, waiting for their judgment every moment. 9, 1371. The devil creeps into our hearts, not as if he were an evil and false spirit, but as if he were a good and right spirit, and as if he were an angel of light. 9, 1423. The devil sins in the way he sins from the beginning; he is not displeased with himself, he does not repent; yes, he rather makes an effort to sin. 9, 1457. The devil is a god of the world; what he offers, the world accepts, however inconsistent it may be. 9, 1479. The devil who sins from the beginning does either a work of falsehood or of death. By the one he takes away faith, by the other love. 9, 1497. One must not dispute with the devil, but simply say: Go,
1794devil . 1795
Grab yourself, just as Christ did. 9, 1500. It is also difficult, if one has lived and done right according to God's word and command, that the devil does not overtake man with his terror. 9, 1725. A Christian is much too wise for the devil and all his limbs, as high and wise as they are, because he sticks to God's word, which is a divine wisdom. 9, 1788. The devil may strangle the body, steal honor and goods, but with this he must be our submissive, unwilling servant for our good and eternal life. 9, 1840. Where the devil is to be harmed, who bites rightly, it must be through the young people who grow up in God's knowledge and spread God's word 2c. 10, 461. The devil is called satan in Hebrew, diabolos in Greek, detractor in Latin, that is, debaser, defiler. 10, 940 f. The devil is by nature a created angel, as St. Michael is a created angel. 10, 1022. The devil is hostile to all children and does not like to see them come into the world, grow and prosper. 10, 1027. If you want to see the devil depicted correctly, imagine an evil, poisonous man, who has an evil mind and will, and is also treacherous, likes to harm and plague people. 10, 1030. We Christians should know that we are in the world and in the devil's kingdom, and that whatever evil and unfortunate happens, it happens from the devil. 10, 1042. You do not have to believe that the devil is in heaven among the blessed angels, because he fell out soon after the beginning of the world. 10, 1071. Because the devil cannot resist public preaching, he makes people disbelieve or despise it. 10, 1079. Whom the devil cannot overcome with poverty, want, hardship and misery, he attacks with riches, favor, honor, lust and violence 2c. 11, 543. Wherever the devil is cheerfully despised with his rumblings, he does not stay long, for he senses that one trusts in Christ. 11, 690. To strike the devil dead is nothing else than to take from him a man whom he had captured by false reason. 11, 1034. He who wants to fight with the devil must not waver back and forth, but must be certain of the matter and be armed with clear scripture. 11, 1210. If the devil attacks us and wants to dispute with us out of Moses, we should not confess any dispute to him, but turn him away from Moses to Christ and stay with him. 11, 1254. The devil deals only with cunningly bringing us from Christ to Moses, for he knows that if he can do it, he has won. 11, 1254. Christ did not want the devils to be
The devil needs the deceitfulness to drive man to sins and disobedience against God's commandment, that he first tears God's word out of his heart. 11, 1915. In order to drive man to sin and disobedience against God's commandment, the devil needs the deceitfulness of first tearing God's word from the heart 2c. 12, 705. In the battle against the devil you shall not be defeated, if you remain in faith; the Holy Spirit helps you to overcome, and calls you to call upon God and ask 2c. 12, 706. Christ has defeated and destroyed the devil and his power for us, and he also gives us faith and the Holy Spirit, so that we can also defeat his wickedness 2c. 12, 706. The devil does not seek you alone, but all of Christendom, that he may tear God's word and faith from their hearts in their suffering, and rob them of their comfort 2c. 12, 709. After the physical persecution, the glittering devil, who poses as an angel of light, attacks Christianity with its own weapons, namely with the Scriptures 2c. 12, 1284. 12, 1284. The devil always wants to press his image into us, either through error and lies against faith, or through anger and murder against love and patience. 12, 919. The devil is not satisfied that he has brought the whole human race to fall and death, but wants to bring all men with him to eternal damnation. 12, 921. What the devil cannot accomplish through the greatness and quantity of the temptations, he does with incessant perseverance. 12, 978. It is only the work and ability of divine majesty to eradicate the devil, death, sin and hell. 12, 1206. We must suffer that the devil wants to come to us everywhere and makes himself among us; here with Jews, Turks, Spaniards, there with the Pabst's and other mobs 2c. 12, 1237. When the devil set himself against Christianity with the spiritual sword, that is, with the Scriptures, so that he adorned his lies with them, he was seen as an angel of light. 12, 1286. The devil made it so that the pope, bishops and cardinals seized the temporal kingdom, and that finally the emperor had to kiss the feet of the infernal father. 12, 1294. The devil is so hostile to no other thing than the good word, for this reveals to him that he cannot hide himself and shows everyone how black he is. 12, 1338. The devil has full power over the body, soul and goods of the wicked, where Christ does not defend him. 12, 1565. Christ is an enemy of the devil, because he also destroys the bodily works and damages, much more the spiritual. 12, 1876. The devil and death and the devil's kingdom are overcome because they are attached to such a man.
1796Devil . 1797
The devil takes hold of the heart, so that they do not pay attention to the word, and so day by day they get further and further away from it. 13, 132 The devil takes over the hearts, so that they do not pay attention to the word, and so they get further and further away from it day by day. 13, 187. The greatest number hear the word and do not heed it, because the devil snatches it from their hearts. 13, 205. Christ is a Lord over the devil and his kingdom, and the work that he began in the flesh, casting out the devil, will not cease until the last day. 13, 264. Where there is faith and trust that Christ's body was given for your sin and His blood was shed for your sin, the devil can no longer keep his seat. 13, 265. Christ has appeared to destroy the works of the devil, so that the devil has no power over all who believe in him. 13, 266. It is much greater and more important to cast the devil out of the heart than to cast him out of the body; he is much more firmly seated in the heart. 13, 268. Christ also casts out the devil bodily, so that we may see his power with our eyes and believe that he will also cast him out where he is most firmly seated. 13, 268. Christ casts out the devil by a small thing, namely by the word, absolution, baptism, the reverend sacrament 2c. 13, 268. Christians do not despise the devil like the works saints, do not call him a bumblebee, but a mighty lord, prince and god of this world, who can strangle people 2c. 13, 270 f. The devil has sometimes posed as if he were afraid of a consecrated light, consecrated salt, water 2c. in order to thereby strengthen superstition in the people. 13, 275. Since Christ and the apostles cast out the devil by the word, and he had to go out against his will, he has to go out for the testimony of the divine word 2c. 13, 275. Where the casting out of the devil is to see the finger of God and to have the kingdom of heaven near, he resists and fights back as long as he can. 13, 276 f. Let no one deny that the devil does not let himself be seen, that he does not frighten people or deceive them or harm them secretly. 13, 531. 1913. Let the devil paw and rumble as long as he wants, you shall remain safe from him, if you comfort yourself with God's word and pray. 13, 531. 1915 The devil also knows that Christ died and believes it as surely as the papists, but he does not believe that Christ died for him and for his benefit. 13, 591. The devil comes to us in his mobs, fanatics and heretics; not in a wolf skin, which is recognizable and hideous.
but in sheep's clothing. 13, 793. When the devil comes to us in his rotten spirits, he does not come as a devil, but adorns himself as if he were God himself. 13, 793. The devil can neither tolerate the word in the church, nor serious fuss in the worldly regiment, nor obedience in the household. 13, 795. Soon in the beginning in paradise, the devil threw Adam and Eve with all their descendants into sin, death and God's wrath. God helped us out of this through His Son. 13, 797. Where the devil sees that the consciences are struggling with their sins, he always wants to lead them to have no mercy on God. 13, 1037. The devil and the world, when they are at their most wicked, direct them so that the Christians here are taken care of from temporal misery and wretchedness and promoted to eternal joy. 13, 1178. Everything is full of devils in the courts of princes, in houses, in the fields, on all roads, in waters, in woods, in fire. 13, 1259. If God did not forbid the devil without ceasing, he would not leave a grain, neither fish nor meat, not a drop of water, beer or wine unpoisoned. 13, 1259. If someone dies of pestilence, drowns, falls to death, it is the devil who does it, and God forbids it, because otherwise we would become too evil. 13, 1262. We should not be insolent and safe, for the devils swarm around; they fly in the air, and shoot and throw at us without ceasing. 13, 1263. God does not let the devil have his way all the time, as if we deserved it, or God was angry with us, but that he wants to try us 2c. 13, 1263. The higher devils, who attack with unbelief, with despair, with heresies, have to deal with the pope and with the spirits of the rotten. 13, 1266. Whoever wants to overcome the devil with his poison and heartache and be safe from him, must do it alone with the sweet consolation: "To you the Savior is born. 13, 1454 f. Some fathers and especially Bernard said that the devil fell out of envy against men and out of hatred against God, because he saw that the Son of God was to become man and not an angel. 13, 1457. This is what the devil does, so that no one will learn, believe or believe it to be true that our Lord God is served when one serves faithfully in the house. 13, 1601. If the devil cannot stop God's word by force, he takes the very words that God uses and twists them to sell his lies and poison. 13, 1632. Christ says: the devil takes the word out of people's hearts. 13, 1655. The devil does not seek this in Christ, that he might perform a miracle.
1798 Devil. 1799
But he would gladly take away his faith and trust in God's mercy. 13, 1686. If the devil cannot make us despair of God, he tries to make us presumptuous, hopeful and too bold 2c. 13, 1688. The devil does not keep the Scriptures in their entirety, but only takes as much as serves his cause; what does not serve him, he omits and is silent about. 13, 1689. Those serve the devil and worship him who handle with unbidden holiness. If one does not serve God alone, one certainly serves the devil. 13, 1691. This work must go on for and for in Christendom, that the devil be cast out by the finger of God, through baptism, absolution and the sacrament. 13, 1704. The devil is such a mighty lord, prince and god of the world that he can strangle people, lead them into sin, put them into despair, heartache, fear, sorrow, grief and all kinds of misery. 13, 1711. One devil stands by another, and his kingdom is mightier and stronger than all the kingdoms of the world. You attack such a kingdom when you are baptized and hear the word 2c. 13, 1716. The devil has sometimes posed as if he were very afraid of a consecrated light, consecrated salt, water 2c., although he was only concerned with strengthening such superstitions. 13, 1718. If it is a right, serious exorcism of the devil for the testimony of the divine word, he will resist it and not like to go out. 13, 1718. Where the devil is to be driven out for his benefit and to strengthen his lies, he may well be driven out by a bad boy. 13, 1719. The devil is willing to be exorcised so that his error is confirmed, that monastic life, the intercession of the saints, pilgrimages, mass offerings 2c. are considered holy things. 13, 1719. The devil never disagrees with himself; only when his error is to persist, he allows himself to be cast out. 13, 1719. Where the casting out of the devil is to see the finger of God and to have the kingdom of heaven near, he is blocked and resists. 13, 1719. By the word of today, the casting out of the devil is practiced, the devil's kingdom is destroyed and the kingdom of God is established and increased. 13, 1719. That means "to be of the devil", not to respect God's word and to want to be unpunished. 13, 1735. The devil's head is crushed, and Christ has destroyed his kingdom of death, sin and hell and taken away his power. 13, 1862. Luther says: "It has often happened to me that the devil has caused me pain and has wanted to frighten me; but I have taken my profession before me 2c. 13, 1915.
the devil be beaten and broken off from him, it must be done with preaching and praying. 13, 2001'. The devil causes all kinds of harm, makes people mad and foolish and causes them all kinds of misfortune, not only in the body but also in the soul. 13, 2816. God sometimes allows the devil to make one dumb and deaf, another blind, or even to kill, so that one may thank God all the more diligently that he so graciously preserves us. 13, 2317. The devil is evil, therefore, where God has given him it, he does no good, and what is hurt, the devil does. 13, 2317 f. God makes whole and better what the devil has broken, also breaks the devil's work, sin, death and hell. 13, 2318. When sins terrify my conscience, it is time for me to strike the devil dead. This is done by the word that Christ puts into my heart; the devil flees from it. 13, 2629. It is a comforting piece that God has caught the devil in such a way that he cannot harm any further than God has imposed and allowed him to. 13, 1262. 2773. The Gentiles also see and experience misfortune, but they think it happens by chance and know nothing of the devil. 13, 2776. These are lesser devils, who attack with gross sins; but these are higher spirits, who attack with unbelief, despair, heresies 2c. 13, 2777. Soon after Adam and Eve were created, the devil blew his poison into them, so that they had to die, and we still have to die after them today. 13, 2784. Under the pope, the devil has rumbled in houses, in churches, in the fields, in forests, and has thus established a soul market, has sold himself for human souls 2c. 14, 307. Now that the devil's soul market has been put down, he sets up a new riot and a different rumble through the spirits of the mob. 14, 307. If the devil did not sit in our weakness, reign and resist the word of God, all men in the whole world would be converted through one sermon of God. 18, 1752. God did not create the devil evil, but since God left him and the devil sinned, he became evil. 18, 1837. God drives the devil by his action and moves him to what he wants, although the devil's will does not cease to be evil by this very movement of God. 18, 1837. The devil always takes a truth before him in his disputations, which one cannot deny, and thereby sharpens his lies so that one cannot defend oneself. 19, 1230. The devil does not lie when he reproaches us with our public evil works and lives; there he has two witnesses: God's commandment, God's commandment and God's commandment.
1800devil . 1801
and our conscience. 19, 1230. The devil is lying when he drives me to despair about the knowledge of sin and that I must admit it. 19, 1230. The devil has won the affirmation that you have sinned and are justly condemned; now turn to Christ, who has condemned and nullified such affirmation by his blood. 19, 1230 f. An angel or devil can be in a whole house or city, again he can be in a chamber, ark or box, yes, in a nutshell. 20, 948. Marci 5 says that a whole legion of devils were in one man; that was about six thousand devils. 20, 948. If the devil can make weather, create pox, lead in air, and thus play with the saints, as well as with Christ himself, what should he not be able to do with his ungodly and unbelievers? 20, 2184. In the hour of temptation, the devil snatches away even the proverbs to comfort us, and puts before us only the proverbs of doom. 22, 91. The devil fights against Christianity with the greatest power and cunning, attacks it with tyrants, heretics, false brothers and arouses the whole world against it. 22, 313. If the devil holds your sin against you, torments you and frightens you with death, then send him away from you to Christ, who is your righteousness and life, and let him argue with Christ. 22, 329. The devil hears in Constantinople what we teach, speak and preach here in Wittenberg against his kingdom, and also feels what harm comes to him from it 2c. 22, 335. Even the pagans have complained that among the best friends and closest relatives there is ill-will, envy, hatred, anger, disunity 2c., but did not know that it comes from the devil. 22, 335. All evil and all sickness are works of the devil, for he is a lord of death, the author of sin, a destroyer of the works of Christ. 22, 349. Whoever wants to know the devil, imagine a completely desperate man, of the most evil life and conscience; there you will see the devil incarnate. 22, 704. If you want to see the devil, look at the reverse Decalogue. 22, 704. The devil is the prince and god of the world, and has a greater power than all kings, princes and lords on earth. 22, 705. We have a great advantage against the devil, if he were still so evil, cunning and powerful that he cannot harm us, because we have not sinned against him, but only against God. 22, 705. Because we have a gracious God and merciful Father in heaven, against whose wrath and displeasure Christ has reconciled us, the devil must leave us satisfied. 22, 706. As the devil also easily obtains future things.
can advise. 22, 707. The devil condemns the thoughts of men, for he gives them evil thoughts and blinds the minds of the wicked. 22, 707. The devil does not know the thoughts of believers until they come out with them, because Christ is too wise for him. 22, 707. The devil shoots terrible thoughts, which are his fiery darts, even into the hearts of the godly, as they are: Unwillingness, anger, hatred against God, despair 2c. 22, 708. The devil's power is greater than we think and believe, because only God's finger can resist him in the believers. 22, 709. Luther holds that all dangerous plagues of the devil are blows and plagues, to which he uses natural instruments or means. 22, 710. All misery and misfortune is caused by the devil, not by God; what serves life is God's grace, gift and good deed. 22, 711. How to meet and resist the devil when he troubles our conscience because of the sins we have committed. 22, 712 ff. If prayer is done in faith for a possessed person, on the promise of Christ, it is strong and powerful, so that the devil must depart from the possessed person. 22, 716 f. Luther says: "The devil shall get a little bite of me that will not be good for him. He shall spit it back, and I will eat him again at the last day. 22, 723. The devil often tormented Luther with his haunting, especially at the Wartburg. There he took the walnuts from the table and hurled them to the ceiling all night long. 22, 728. The devil knows the thoughts of the wicked, for he has given them to them beforehand, but what God works in the heart he cannot know nor see. 22, 740. Christ sees into the heart of the devil and his members what they think, which the devil cannot. 22, 741. At Süßen near Augsburg, the devil had bodily carried away three servants from the Charfreitag who had surrendered to him. 22, 742. The victory against the devil stands only in the faith that we always live in the fear of God, be brave and call upon God with earnestness. 22, 744. The fact that people go to and fro in their sleep, and do everything as if they were awake, is indeed a defect and an affliction, but nevertheless the work of the devil. 22, 744 f. God gives the devil power over the wicked when he wants to punish them, over the godly when he wants to try them whether they want to remain steadfast in faith and obedience. 22, 751. How powerful the devil, the prince of this world, is, can be seen in those who are endowed with the Holy Spirit, as Adam, David, Solomon, Judas, Pe-
1802Devil exorcism - perpetrators. 1803
trus 2c. 22, 753. It often happens that the children of the women in six weeks' gestation are mixed up, and the devils take their place and make themselves nastier than ten other children. 2c. 22, 758. How Luther dealt with a student who had surrendered to the devil with explicit words. 22, 762 f. Four things are to be held against the devil and sins: that one is baptized, that one is absolved, that one has communicated, that one practices daily in the Word. 22, 768. Luther said: Dear one, cast out your thoughts, and do not engage in battle and strife with the devil, and do not dispute with him about the law 2c. 22, 770. Otherwise one cannot chase the devil away, except by saying: I am baptized, I am a Christian; the devil flees from the name of Jesus Christ. 22, 774. As we have corrupted our teeth in the bite of the apple, so the devil has corrupted his teeth in the seed of the woman. 22, 774 f. When the devil is driven out of the houses in which he rumbles, he drives into the people, as, into the heretics, Rottengeister, into coiners and his kind, into the usurers 2c. 22, 777 Luther heard the devil rumbling in his monastery in Wittenberg several times, but he went to bed and slept. 22, 777 f. When, after the death of the wife of Prince John, the devil rumbled in the castle, and the prince wanted to hold masses, Luther advised him not to do so, but to despise the devil. 22, 778. One should not dispute with the devil about the law or about sin; he must be overcome with the words of the gospel and the doctrine of grace. 22, 786. Luther counters the devil that his doctrine is not his, but of the Son of God, of whom the Father says: "Him you shall hear." 22, 788. Luther says to the devil: "As you have become a disgrace to Christ and Paul, so shall it be with me. 22, 788. The devil holds up the law to the conscience and Christ as a judge and says: "God hates sinners because he is just. 22, 830. The devil is as great as the world, as far as the world reaches, from heaven to hell. 22, 1896. If I had not experienced it, I would not have thought that the devil was so mighty in the world. 22, 1914. If I have to dispute with the devil, I will be overcome, because he has a better dialectic than Philip, and a greater eloquence than Cicero. 22, 1954.
Exorcism. Such texts, in which the exorcism is mentioned, were placed on Sundays during Lent to indicate that one should confess and go to the sacrament out of obedience to the pope. 13, 1694. 1702.
Exorcisms. The exorcisms in the papacy were false miraculous signs and only ghosts. 13, 1718.
Tenfelsbanner. If a devil carries out a devil's banner, this devil does it for the service of another devil, so that error, idolatry 2c. are strengthened in the hearts of the people. 13, 1717.
Devil's Ghost. With all kinds of devil's ghost has arisen and confirmed the purgatory, soul masses, all saints' service, pilgrimages, monasteries, churches and chapels. 7, 652.
diabolical. Those who do not believe that God governs all human affairs, when lack and weakness fall, prefer to seek out everything, even devilish things, rather than God Himself. 4, 1638.
Thales. Thales of Miletus looked at the stars and fell into a pit above them. 22, 1657.
Thamar. Thamar means: a palm tree. 3, 563 f. Thamar has been a wonderful woman. 2, 1197. Thamar has great cause to be angry, and shall not be condemned easily, although she is not to be excused either. 2, 1199. It seems that it was not fornication that drove Thamar to sin, otherwise she could well have attached herself to another. 2, 1189. Thamar was completely inflamed with great desire to beget children and heirs, and to become a mother in the house in which the law had given her maternal rights. 2, 1191. Christ took on the flesh as it was in the body of Thamar, since it was purified, so that he might bear the punishment of sins for us in his body. 2, 1195.
Do. The special deeds of the great miracle workers, which are done by inspiration of the Holy Spirit, are not to be imitated. 3, 711. If there were only promises against the pope and the opponents of the word, and God did not also defend us against them with deeds, we would have to despair. 4, 1885 f, God connects the promise of the word and the execution with the deed, otherwise it would happen that the godly would despair. 4, 1885. In the deeds of God, you should not argue: How can this be done or how is it possible? but stick straight to the word of God. 7, 1890. It is not enough that we know the doctrine of faith and of consolation and overcoming in all hardships; there is another piece to it, that is, the deed. 8, 699.
Doers. A right offender of the law is one who has received the Holy Spirit through faith in Christ and begins to love God and to do good to his neighbor.
1804Theater - Theologians. 1805
A man is called a doer, not of the works he has done, but of those he is to do after he has been justified by faith. 9, 338. The right doers are those who are a good tree by faith before they bear fruit, and doers before they do works. 9, 340. The doers of the law are not the hypocrites who outwardly do the law, but the believers who fulfill the law after they have received the Holy Spirit. 9, 343. Moses wants to have such a doer, who fulfills the law perfectly, therefore he drives us with necessity to Christ, through whom we become doers of the law. 9, 344. Moses demands right doers who are of faith, just as Paul condemns those who are not right doers, that is, not of faith. 9, 344 f.
Theater. In theaters, people used to be thrown to the wild animals. 1, 597.
Theil. Theil means according to the use of the script: Loos, inheritance, share. 4, 819.
divide. Both the word of grace and the word of wrath must be rightly divided. 9, 20. He who puts the law and the works before the old man, but the promise and the grace before the new man, divides rightly. 9, 21. If you want to divide the word of truth rightly, you must distinguish between the promise and the law as far as possible. 9, 400. The Holy Spirit must be master and teacher here, therefore no papist, no false Christian, no fanatic is able to divide law and gospel from each other. 9, 802. The word of God must be carefully divided, because there are two kinds of people: the contrite, for whom comfort belongs; the unbending, for whom the law, threats belong. 22, 1772.
Themistocles. Themistocles was a heroic man and very useful to his fatherland, but he did not have the praise of truth. 1, 582. Themistocles did much good to his fellow citizens, but experienced the highest ingratitude. 5, 1543.
Theologians. Young theologians should read the books of the old teachers with deliberation and the advice that they boldly reject what is not in accordance with the truth. 1, 285. The greatest theologians, as Augustine, Bernard, Tertullian, Cyprian, and the like, interpret the Scriptures more clearly when they act upon them publicly; it is otherwise with questions that are put before them. 3, 1509. Not he is a theologian who knows great things and teaches many things, but he who lives holy and as a divine scholar. 4, 202 f. By living, yes, by dying, someone becomes a theologian, not by understanding,
Reading or contemplation. 4, 455. A theologian, who investigates the pure, right understanding, must necessarily consult the holy scripture itself about everything and judge according to it. 4, 666. It is incumbent upon a theologian to practice constantly in word and prayer, not only because the matters are exceedingly great, but also because the devil constantly tempts. 4, 1906. A theologian, as often as he performs his office, makes the most pleasing sacrifice to God, and is in truth called and is a priest of the Most High. 5, 75. Everything that a theologian does in the church serves to spread the knowledge of God and the blessedness of men. 5, 75. A theologian, no matter how miserable and despised, is better off than all teachers in other classes. 5, 75. The first care of a theologian should be that he is well versed in the text of Scripture and holds fast the principle that one should not dispute in holy things. 5, 456. The theologian deals with man who is a sinner, and the theology deals with man becoming aware of his sin-corrupted nature. 5, 483. The theologian who does not begin by hearing and believing God's word will be lacking, and he will not do anything nor preach rightly, even if he has wisdom for the whole world. 8, 37. He who knows how to distinguish the gospel from the law gives thanks to God and knows that he is a theologian. 9, 159. The words: "Thus God loved the world" 2c., if they were believed correctly, should make a good theologian or rather a strong, cheerful Christian who could teach properly. 11, 1103. A Christian should pray daily that God would press these words: "Thus God loved the world" 2c. into his heart, so that we might become right theologians who speak rightly of Christ and judge all other doctrine 2c. 13, 660. 2103. Where there is no fear of God and humility, the people who are to rule, princes, avengers, lawyers (if they are not also theologians, that is, Christians) and the like, are defiant and proud. 12, 680. The centurion of Capernaum, under the hand of the Lord Christ, casts out death and devils with all his power, and begins to dispute, and becomes a theologian. 12, 1185. Paul is a theologian and speaks according to his conscience, which no man follows nor listens to who loves himself. 12, 1092. Right theologians speak rightly of Christ, judge all other doctrine, and willingly suffer all that God sends over such faith. 13, 660. Thomas soon became from an unbelieving, unteachable, coarse student, a very delicious theologian and doctor, who loved Christ of his own person and of his own body.
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The first half of the bishop knows it well. 13, 1039. Beware that you do not get tired of it, or think that you have read it once or twice enough, heard it, said it 2c., because there is no special theologian. 14, 435. Luther says: I have a lot to thank my papists for having made me so crushed, crushed and crushed by the devil's ravings, that is, a pretty good theologian. 14, 436. If you study David's rule, you will please yourself both in writing and teaching the longer the less; then hope confidently that you have begun to become a true theologian 2c. 14, 436. There are now many well-prepared books available, among which the loci commune of Philippus Melanchthon stand out, by which a theologian and bishop can be well prepared. 14, 438. There are very coarse theologians and blind teachers, who write in their hearts that the holy church is completely holy, and has neither sin nor error. 16, 1674. The papist princes have said of their theologians: How finely our theologians defend us! They confess that their cause is founded in Scripture, ours is not. 17, 1318. It is a mistake to say that no one becomes a theologian without Aristotle; indeed, no one becomes a theologian unless he becomes one without Aristotle. 18, 23. To say that a theologian who is not a logician is a monstrous heretic is monstrous and heretical speech. 18, 23. He is not rightly called a theologian who regards the invisible things of God as comprehended through what has become. 18, 38 f. He is rightly called a theologian who understands the visible and lesser things of God through the cross and suffering. 18, 39. A theologian of glory calls evil good and good evil, but a theologian of the cross calls things as they are. 18, 39. St. Agnes was a theologian at the age of 13, as were Lucia and Anastasia. 18, 1198. No one is allowed to become a theologian, except he who is or wants to become a priest or a sacrificial servant. 18, 1503. There is no race of men on earth that fights against each other more cruelly and with greater hatred than these sects of theologians, the Thomists, Scotists and Modernists. 18, 1503. The words of the theologians must be true, pure and sober, and, as Paul says, wholesome and blameless. 18, 1722. Theologians should not think that it is a small thing when the high majesty forbids what does not come from the mouth of God 2c. 19, 821. Luther believes that he is a Christian theologian and lives in the realm of truth, which he is obliged to assert and defend. 18,
822 Theologians must constantly observe the way of speaking found in sacred Scripture. 18, 838. It behooves a theologian to speak according to the custom of theology and the holy scriptures. 18, 856. This is the custom of bad theologians, to attack the whole scripture with a small torn out chunk of the text. 18, 858. The theologians should teach the people to understand the words of God and the way of speaking of the Scriptures that is necessary for salvation. 18, 858. Theologians, that is, speakers from God. 18, 559. It is only fitting for bad theologians to boast that what is only conjecture is the most certain article of faith. 18, 860. For the explanation of articles of faith, excellently learned theologians who have proven themselves in life must be used 2c. 18, 861. It is now a whole new world: theologians do not want to be punishers, it annoys people. 19, 1928. It is highly necessary for a theologian to be well grounded in the text of the holy Scriptures, who has a sure foundation on which he cannot err 2c. 22, 6. 22, 6. He who is well grounded and practiced in the text of the Bible becomes a good and excellent theologian. 22, 7. Let every theologian, yes, every Christian, be guided by this, so that God hangs the dear cross on his neck, so that we do not become hopeless 2c. 22, 49. If we do not have such a devil, who chases us into the Bible by his temptations, then we are only speculative theologians who speculate with their reason alone. 22, 59. Adam, Noah, Abraham, Isaac were not only cultivators, but also theologians, because Isaac went to his field to consider the gifts of God and the creatures 2c. 22, 190. The angels who preached and sang to us about the incarnation of Christ are heavenly theologians and rejoiced for our sake. Luther said that the work of the young theologians should be to confer the suffering of Christ with the suffering of the Christian church. 22, 294 A theologian must hit the punctum mathematicum, that he says: There it is in God's word, and nowhere else. 22, 370. Those who condemn such impatience of Jeremiah (Cap. 20, 14.) are theologi in arte speculativa, who play with thoughts and deal with speculatives 2c. 22, 501. We poor theologians must first kneel down with the church and pray if we want to preach a sermon. But the lawyers do not do this. 22, 534. Matrimonial matters cause a lot of trouble for the pastors, although they belong before the consistory, not before the theologians, unless it concerns the consciences. 22, 558. All theologians, who with reason
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Those who deal with and judge divine things by speculation are of the devil. 22, 630. A right theologian must know the whole content of the Bible, namely what the subject and order is in Moses, David, Isaiah, the evangelists and Paul. 22, 645. God can sometimes suffer honor from lawyers and physicians, but that theologians wanted to be ambitious, that is not in his way to tolerate. 22, 656. All glorious and ambitious theologians soon fall to the ground, for ambition devours them so that they are put to shame 2c. 22, 656. Those who are theologians should persevere and not despair because of the ingratitude 2c. 22, 673. We theologians, because we do not have the practicam, cannot humble our disciples, and untried ones, especially theologians, should be nothing. 22, 691. The young theologians should learn Hebrew, so that they may contrast the Greek and Hebrew words, and see their quality and power. 22, 692. Luther says: If I were young and wanted to become a high theologian, I would confer Paulum with the Old Testament. 22, 692. Whoever now wants to become a theologian has great advantage, for he has the Bible, which is so clear that he can read it without hindrance; then let him read the Locos communes of Melanchthon 2c. 22, 692 f. Luther says: In my interpretation of the Epistle to the Galatians and on Deuteronomy, I give a theologian eloquentiam and copiam verborum. 22, 693. Whoever has the Bible and in addition the Locos communes of Melanchthon even in his head, is a theologian to whom the whole of theology is open 2c. 22, 692 f. To a theologian belongs a pious man, for a theologian deals with spiritual and eternal things, and God entrusts him with himself, his heaven, and all his gifts and treasures 2c. 22, 694. 22, 694. A physician is our Lord God's flicker, helping bodily; we theologians spiritually, that we may do the thing well when the devil has corrupted it. 22, 710. Among the theologians, the devil causes such misfortune that he deprives people of goods and honor, body and soul, with false teaching. 22, 725. Erasmus arrogates to himself the name of a theologian, since he does not know the custom of Christ and his office, why he came to earth; in his theology he makes Christ a jurist. 22, 1084 f. God makes fools of both princes and theologians, because he commands them to rule and imposes on them what is impossible; no one would take it upon himself if he knew it in the first place. 22, 1249. That with which the theologians deal must be constant; it behooves them to teach certain things, so that the consciences
Receive consolation. 22, 1475. The jurists need the protection of the theologians, and the theologians their opinions; but if they bite each other,' they ruin each other. 22, 1477. The power of the theologians is that they can put down and raise up everything, and when the word comes, Moses and the Roman Empire depart. 22, 1477 Luther complained about the poverty and misery of the theologians, how they were plagued and oppressed everywhere, especially by those of the nobility; the jurists also help. 22, 1478. The theologians approve the imperial and secular rights from God's word, therefore we theologians execute, drown 2c.; the jurists could not do it with a good conscience. 22, 1479. A jurist is wise according to human wisdom, but a theologian is wise according to God's wisdom. 22, 1480. The jurists deal with worldly, temporal transitory things, but the theologians with heavenly, spiritual things and cases of conscience. 22, 1481. It is impossible for a man to become a right, good theologian, unless God makes him so himself. 22, 1481. A theologian does not err in that he has God's word, pure and unadulterated, but a jurist cannot be certain that he has it all. 22, 1504 f. A theologian and preacher must not say: Lord, if I have taught wrongly, forgive me, but what he teaches and writes publicly, of that he should be certain: This is God's word 2c. 22, 1507. To be pious actually belongs to the theologians, not to the lawyers, as the world is now, although they should also be pious before others. 22, 1509. The righteousness of the lawyers is a worldly righteousness, but ours, the theologians, is a foreign righteousness, namely of the Lord Christ, which God gives us by grace 2c. 22, 1513. We theologians are therefore enemies because we tell the truth to the world. 22, 1514 f. The theologians must keep the greatest equity, that they preach in such a way that people do not become too holy or too evil. 22, 1521. Those who are now the highest and most distinguished theologians and scholars, as Amsdorf, Brenz, Rhegius, keep it with us, desire our friendship, write to us. 22, 1527. Amsdorf is a theologian by nature. D. Creuziger, D. Jonas are made and invented theologians, D. Pommer and I do not let ourselves be taken much. 22, 1567. The highest art of a future theologian is to distinguish very carefully between the prudence of reason and the word or science of God. 22, 1840. Although it is nothing great that those understand the wisdom of the world who have the wisdom of God, yet it is believed to be impossible,
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that a theologian understands the same. 22, 1852. the theologians fight against the whole essence of the pope, the jurists only against the abuse. 22, 1874. there are two kinds of theologians, namely men who deal with conscience, William of Paris and Gerson, and speculative ones, Thomas, Scotus, Occam, Alexander 2c. 22, 1894. Luther is richer than all the papist theologians in the whole world, because he lets himself suffice, and has above that three legitimate children, which no papist theologian has. 22, 1896. The false theologians and jurists are a tool of the devil; through those he lies, through those he kills the innocent. 22, 1938. The word: "I live and you shall also live" is actually said to the theologians, because it is their office to always deal with the sick, from whom all flee. 22, 1944: Unlearning the pope is much more difficult than learning Christ. The young theologians know nothing about this. 22, 1950. Christ is the proof of the theologians. 22, 1982.
Theology. The main point of the whole theology is that God is God of the Jews and of the Gentiles, rich above all. 1, 1029. Whoever wants to study theology usefully should first of all learn to understand sin correctly, and the epistle to the Romans should be like a key to the holy Scriptures. 2, 1525. Our theology and the New Testament must be primarily driven by the word of promise, although the law must also be taught. 2, 1890: That is not theology, that one does not want to make a difference between the word and, since one has no word, between light and darkness. 2, 1829. Before Luther, neither scholars nor high schools understood a word about right theology. 3, 356. The cross of Christ alone is one. It is an instruction in the word of God, the purest theology. 4, 550. Some leave the theology of the cross pending and raise idle questions, and walk on very dangerous paths in great and wonderful things. 4, 698 f. The theology that sets out to investigate and seeks divine things that are too high for it, seeks Satan's fall and also finds it. 4, 699. Theology is rightly called a state of the holy cross. 4, 1906. In theology, one must only hear and believe, and hold fast in the heart: God is true, however inconsistent that may seem, what God says in his word. 5, 457. Theology is concerned with man, who is guilty of sin and lost, and God, who justifies and is the savior of sinful man. 5, 484: What right theology teaches. 5, 492. Our theology adds to the law the belief in the mercy of God.
of God. 5, 492. The wrong theology is that God is angry with those who recognize their sins, because such a God is neither in heaven nor anywhere, but this is an idol of a wrong heart. 5, 499. In right theology, one first deals with the fact that man becomes good through the rebirth of the spirit; after that, good fruits also grow. 5, 584. Our adversaries do not understand right theology, but want to teach us that we should do works until we are changed and become a different person. 5, 606. Our theology only serves to comfort the afflicted, miserable and despairing, it does not belong to the secure and hardened. 5, 611. Our theology is a word of life and righteousness, because it fights and aligns against sin and death. 5, 612. Without experience, the theology cannot be learned, that the spiritually poor should know that they are in grace when they feel the wrath of God the most. 5, 613. Theology is learned nowhere else than in Jesus, the child who lies in the cradle; with him one must grow up gradually. 6, 838. In theology and divine wisdom there is neither hearing nor seeing, but this alone is the beginning, that one hears and believes the word of God. 8, 37. This is our theology, according to which we teach to clearly distinguish the two righteousnesses, the active and the suffering one. 9, 21. We will not be able to receive the true theology if we do not distinguish the doctrine of faith or Christian righteousness from the active righteousness of the law. 9, 25. Christian and true theology does not hold God up to us in His majesty, does not command us to inquire into the nature of God, but that we may know His will, which He has presented to us in Christ. 9, 48. Paul's theology, summarized in a nutshell, is to preach Christ among the Gentiles. 9, 107. If God does not constantly sustain us, it is of no use to us if we also attain the highest degree of perfection in theology. 9, 158. According to papal theology, I have the free will and powers to earn grace, and after that, eternal life. 9, 171. This is our theology, that faith gives love its proper form and adorns it. 9, 218. Those who study theology should learn to distinguish between what is right and what is hypocritical, between what is moral and what is theological. 9, 354. Theology has mainly to do with making us certain that not only the office a person holds is pleasing to God, but also that the
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Person itself. 9, 497. Our theology is certain, because it brings us to the point that we do not look at ourselves, but at what is outside of us, namely at the promise and truth of God 2c. 9, 509. In theology, a small error overturns the whole doctrine. The doctrine is not ours, but God's, therefore we cannot let a jot of it go to waste. 9, 644. The right, perfect doctrine of faith and love is the shortest and longest theology. The shortest in words, the longest in practice. 9, 671. In the publican you have a beautiful example of right Christian repentance and faith, and an excellent masterpiece of high spiritual wisdom or theology. 11, 1513. According to theology, we must count man against God; God is all good, but man is mortal, unjust, lying, full of vice, sin and vice. 13, 2593. The devil laughs at the theology of the pope, because it does him no harm. 13, 2441. Luther says: I will show you a right way to study theology, which I have practiced, according to the three rules of King David: Oratio, Meditatio, Tentatio. 14, 434. The theology is not in exhortation, but in teaching. 14, 774. The knowledge of the sacred language is necessary for those who are dedicated to theology. 14, 1009. The laity are more purely learned than the theologians, who, having become mere sophists, bear only the title of theology. 15, 1304. Luther is aware that he teaches nothing but the purest theology. 15, 2377. We accepted Leipzig so that Eck would not boast that we did not want to stand by our theology. 15, 2487. Christ's true theology, which the delusional old men (like Usingen) reject, goes to the youth. 15, 2394. Luther writes to Lang at Erfurt: I want your theologians to be astonished at me, but may I not be denied that I follow my theology. 15, 2411. Through the postilion, the clergy is helped to spread the truthful theology of Christ among the people and to expel error. 15, 2479. Disputation against scholastic theology. 18, 18 ff. Man without the theology of the cross misuses the best in the worst way. 18, 39. Luther had lost Christ in scholastic theology; now he has found him again in Paulo. 18, 840. Luther learned in the scholastic theology only those things that he had to unlearn again because they were completely contrary to the holy scripture. 18, 840. Luther confesses that he learned nothing else in the scholastic theology than ignorance, what sin, righteousness, and the truth are.
Theology is completely transformed into a philosophy that has no right knowledge because it does not know the Word 2c. 18, 840. 18, 840. Scholastic theology is completely transformed into a philosophy that has no right knowledge because it does not know the Word 2c. 1, 581. Luther's advice is that a young man should avoid scholastic philosophy and theology as the death of his soul. 18, 1198. Scholastic theology is nothing other than ignorance of the truth and a nuisance that is set beside the Scriptures. 18, 1198. Luther says: "It grieves me that the glorious name of theology must lower itself to ridiculous fiction and old wives' tales. 18, 1378. One should not believe the words of God, but the words of men, teaches Eck, a doctor of sacred theology, that is, of the word of God. 18, 1409. The end of Thomistic theology is evil conscience, but to the clergy this theology is an abomination. 18, 1504. Examples of papal theology and doctrine with Luther's preface and marginal glosses. 19, 646 ff. The unfortunate ignorance of true theology has brought about endless superstition. 19, 801. The Sophists know nothing of original sin, indeed, deny it after baptism, and with such ignorance they want to deal with theology. 19, 1475.. The theology of all high schools does not teach Christ, but human wisdom, which through its input also brings about the faith they call the attained. 19, 1558. Luther holds that those who consider philosophy and the knowledge of nature useless for theology are completely wrong. 21a, 366. Luther testifies to the Eoban Hesse his applause because of a poem received from him, and comments on the importance of poetry and rhetoric for theology. 21a, 491 ff. Luther instructs Jonas that he emphasize the point in the doctoral address what and of what kind theology is. 21b, 1997 The highest lesson in theology is to be able to recognize Christ. 22, 5. This is the right speculative, rather practical theology, as: Believe in Christ and do what you are obliged to do in your profession. 22:8 True, righteous theology is based on practice, custom and training, and its foundation is Christ, that one may grasp his suffering, death and resurrection with faith. 22, 9. Speculative theology, which is based on reason, belongs to the devil in hell. 22, 9. I am very worried that philosophy will be mixed too much with theology, although I do not dislike that philosophy is taught and learned. 22, 39. That one wants to mix philosophy into theology, as if it also belonged in three, that
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Do not do it, it is not to be suffered. 22, 39. If one wants to seek honor and good in theology and in God's word, it is as if he wanted to take coals from a fiery furnace; he would certainly burn himself. 22, 49. In the papacy, fine, skillful minds were burdened with all kinds of foolish works, and neither were they properly instructed and taught in the good arts nor in theology. 22, 51 Luther did not learn his theology all at once, but had to research it deeper and deeper. 22, 59. By very small deficiencies, God covers up his gifts so that they stink in the eyes of men; he covers up the theology to young people so that the theologians do not have fat sinecures. 22, 69 f. If God does not sustain us forever, even the highest knowledge and the best theology that we may attain and have will not help us. 22, 91. Theology should be empress, philosophy and other good arts should be its servant, not rule and master it. 22, 255. God preserve his dear church, which is carried by him, like a child in the womb, and protect us from the school and philosophical theology of Servetus, Campanus 2c. 22, 255. No jurist, even in the very best Conclusion, can stand against the devil, if he does not take theology to his aid, that he asks for forgiveness of sins. 22, 370. Theology meets the punctum mathematicum, which says: There is One righteousness, which is Jesus Christ; he who believes in Him is righteous. 22, 370. Luther has spent twenty years in the proper study of theology, and yet he still cannot sufficiently explain the difference between the law and the gospel. 22, 421. Apart from Paul, this theology is not there, namely the faith that comprehends Christ in itself and grasps Christ. 22, 479 f. There is only one article and rule in theology; whoever does not have this is not a theologian, namely, right faith or trust in Christ. 22, 481 Zwingli and Oecolampad speculate and judge according to their reason. When they hear about theology, they say: I have sinned, therefore I am damned. 22, 631. Theology is practical, not speculative. Every speculative art, housekeeping and world regiment is lost. 22, 631 f. Those who have studied theology in Wittenberg can ask for an office from the visitators with a clear conscience. 22, 633. Now every Bachant young student wants to be a master in theology. The jurists are wiser than the theologians; they stick to their laws and insist on them. 22, 645. Luther says: Oh, that our youth would be more diligent.
studied and turned to theology! After all, we are to be his Christ's disciples. 22, 652. It is true in theology that those who know something know nothing at all, for God's word cannot be learned, nor can it be wondered at enough. 22, 690. In theology, when people are advised spiritually, one preacher has more grace to comfort consciences than another. 22, 711. Theology cannot defend nor protect the pope; for the fact that the canonists want to protect the pontificate with long habit and the length of time does not count for anything. 22, 860. Jus law should take off its beret before theology. 22, 972. In other arts, professions and gifts, it is more acceptable to be proud, but in theology it is the most harmful thing to presume something. 22, 1014. In theology and in prayer there must be no doubt and uncertainty. 22, 1020. It is unwise to seek one's honor in theology; this ambition is a consuming fire. 22, 1030. Every other hope than in theology, among physicians, philosophers, poets and artists, among beautiful young people, is bearable, because it can easily be changed. 22, 1030. The abominable presumption in theology is the source of all kinds of ills and a consuming fire. 22, 1031. This would be a fine theology, if everything were allowed to go freely, and therefore not punished and frightened, so that consciences would not be offended and enraged. 22, 1032. There is no place for arrogance in theology, because it wants people who are spiritually poor, who should call upon God and whom God wants to save. 22, 1042. In theology we want to prove great prudence, but he who wants to seek his glory in the holy Scriptures is senseless, for the same is given for God's glory. 22, 1087. In theology we punish only the smallest sins; Zwingli and Oecolampad, who are great sinners, are in a row, with whom nothing is judged. 22, 1224. The text of rights is nothing but "if not", that must stand in all cases and things; theology does not stand in the "if not", but in the mathematical point. 22, 1477. If the theology, God's word, were not, which said: There is a God, then the right would be called "force", because he who has it in his hand does it. 22, 1480. There are now many people who believe that the theology, which is now revealed, is nothing. 22, 1480. The lawyers, Medici, artists vex us theologians, also the peasants; but when it comes to the meeting, only theology must help. 22, 1481. If we theologians also practicirten our theology and experience in persecution and
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If we were challenged, we could also do it right. 22, 1482. The jurists say: they do not look at us with our theology, but want to stick to their law. 22, 1486 f. True law has been abolished, just as theology under the papacy was only a name and a pretense. 22, 1504: In theology there is no exception nor exception, there one must be absolutely certain that it is thus and not otherwise. 22, 1507. Theology has its special, explicit, certain proofs and reasons and rules, as: "He who hears you hears me"; there you certainly hear God Himself in him who is God's servant and teaches His word. 22, 1508. Theology gives life and blessedness, all other faculties only nourish the body. 22, 1515. Theology sustains the universities, lawyers do not. 22, 1523. To defend the words: "The righteous lives by his faith" against the scoffers requires perfect art; this does not belong to grammar, but to theology. 22, 1535. Luther does not want to tell Germany's fortune from the stars, but announces God's wrath to him from theology. 22, 1615. Luther says: What I can do in theology, I know because I believe that Christ alone is the Lord, since the Holy Scripture speaks of it. 22, 1657. Luther says: My grammar, also my Hebrew language, would not have given me my ability and knowledge in theology, but my faith in Christum 2c. 22, 1657. Whoever wants to do theology in a profitable way, read John and Paul, but the Fathers and all those who wrote after the Evangelists and Apostles, read and evaluate them. 22, 1834. Whoever wants to study and achieve something in theology, let him be a Thor, and he will be a theologian. 22, 1840. This is the way to study theology successfully, that you read a few chapters in the Bible early in the morning and in the evening at the time of prayer. 22, 1862. Luther's instruction on the order in which one should read the Bible in order to study theology successfully. 22, 1862. Theology does not like to go in, because it is thought, watered 2c., and we ourselves do not like to go in with reason. 22, 1890 Luther says: "I would give this ring for it, and also a finger, so that I would only know as much in theology as the Zwickauers imagine they know. 22, 1890. The faith which believes the external word of God without apparent cause is true theology and alone the right life of investigation. 22, 1956. The foundation in theology is believing in God the Father, the Son and the Holy Spirit. 22, 1986.
theologically. All theological disputations should be directed to the article on how we can be saved, which is the one that all the prophets have been most concerned about. 22, 475. The sophists said that there are three theological virtues, but they did not understand them at all. If they are theological, they are flatly opposed to reason and purely divine 2c. 22, 500. Luther held a completely theological meal with the princes of Anhalt, because they talked about nothing but God's word during the whole meal. 22, 1221.
Theophrastns. Theophrastus, St**.** Jerome and Plautus say that a woman, if left to her will, has an insatiable desire for jewelry. 3, 1237.
Theophylact. Theophylact has been a good interpreter of Scripture, especially on Paul. 22, 1892.
Thersites. Homer writes of an unfaithful man, Thersites, who could do nothing else but curse his king. 5, 862.
Theses. Since Luther's admonitions against the impudence of the indulgence merchants were despised by the bishops, he published his 95 Theses and other writings 2c. 14, 440. 14, 440. Before a fortnight had passed, Luther's 95 theses had gone through the whole of Germany and in four weeks almost the whole of Christendom 2c. 15, 385. 15, 385. From ancient times, on the very day that Luther posted his 95 theses on the castle church in Wittenberg, a great indulgence had been granted to this church. 15, 385. Luther sends his theses to Joh. Lang in Erfurt, and wishes that map does not rebuke his person, but convicts him of error in his opinion. 15, 394 f. Luther's 95 theses against indulgences. 18, 70 ff. Luther's Theses on the Remission of Guilt and Punishment. 19, 760 ff.
Thesis attack. Two bulls of Pope Leo X, in which rich indulgences are granted to the Church of All Saints in Wittenberg, by which a large crowd of the people was promoted on All Saints' Day, the day of the posting of the theses. 15, 385.
Thessalonians. Paul answers in the first epistle to the Thessalonians to a question they had asked him through Timothy, about the resurrection of the dead 2c. 14, 119. In the first epistle to the Thessalonians, Paul writes about the last day, how it should come quickly and speedily. 14, 119. In the second epistle to the Thessalonians Paul teaches how before the last day the Roman empire has to fall and the end Christian has to stand up for God 2c. 14, 119.
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Theurung. God sends theurung, war, pestilence and similar plagues so that the godly may be tempted and tested by them, but as a punishment on the godless. 2, 131 f. Luther asks the Elector for advice and help with the sudden theurge in Wittenberg. 21b, 2324.
Animals. If man had not sinned, all animals would have remained in obedience until God had transferred man from the earth to another life. 1, 95. It is believed that only after the fall from the earth, which is cursed because of sin, the cursed and harmful animals came. 1, 88. To the three pairs of pure animals the seventh single animal was added, so that it would serve as a thank offering after the flood, for God's gracious help and salvation. 1, 540. The animals are subjected to man as a tyrant in Genesis 9, 2, who has complete power to kill them or keep them alive. 1, 590. Without sin, no animal could have been strangled where God had not clearly permitted it in his word. 1, 591. Before the Flood, animals served man only for work and sacrifice, not for food. 1, 590. The animals are not in the state that they can sin. 3, 71. Even through benevolent treatment of animals, one should learn gentleness and benevolence. 3, 1564. 1592. Because the Scriptures testify that God is also moved by the cries of animals, we should believe that he will not despise our tears and sighs. 6, 1517 All animals are content and serve God with love and praise, but not the mischievous, selfish eye of man, which is unworthy. 7, 1401. Luther asks Spalatin for advice so that he can determine the names and species of animals in the translation of the Old Testament. 15, 2582 f.
Thomas the Apostle. The example of the unbelieving Thomas should serve to teach us, whether we have been unbelieving or are still weak in faith, that Christ does not want to reject us for this reason 2c. 13, 1032. 13, 1032. We are to look at and consider both: the great unbelief in which Thomas is, and the great kindness that Christ shows him. 13, 1036. The example of the apostle Thomas is very comforting; from it we should learn how kind our dear Lord Christ is to sinners. 13, 1036. Thomas also follows the admonition that the Lord gives him: "Do not be unbelieving, but believing. In this we are to follow his example. 13, 1038. Thomas' heart and mind have changed; he does not only believe that Christ has risen from the dead, but also that he has believed.
but worship him and call him his Lord God. 13, 1038 f. Just as Thomas abandons his unbelief and believes, we must also confess our sin, renounce it and amend our lives. 13, 1038. Thomas does not only believe that Jesus, the Son of Mary, rose from the dead and lives again, but that he is such a God who wants to help all believers against death and sin. 13, 1039. We are not to be unbelieving with Thomas, but believing, that is, we are to take comfort in the fact that Christ, the Son of God, paid for our sin with his death 2c. 13, 1040.
St. Thomas (of Aquino). St. Thomas with all the Thomists and all the scholastic teachers never had the right and true understanding of even one chapter of the Scriptures. 4, 1305. It has been a well-known and very ungodly word of St. Thomas that the observance of the religious rules and the monastic life is a second baptism. 6, 347. Thomas and the Summists have written nothing but their pedigrees. 6, 398. Thomas Aquinas the preacher-monk, says impudently that monks and priests are in a better state than common Christians. This has been affirmed by the high schools 2c. 9, 1062.
Thomas of Canterbury. Thomas of Canterbury was killed because he said that those who took his goods had no right to do so. 3, 1339.
Thomas, a certain one. Luther recommends a certain Thomas to Wolfgang Stein, who has a request to his prince. 21a, 505.
Thomas, in Eisenach. Luther asks Justus Menius to support an old man, Thomas, who had been deposed in Eisenach for minor causes. 21b, 1972.
Thomists. The Thomists are more mordant and lascivious than all the others, where one speaks only a little against their theology, which they have learned from Aristotle. 18, 1503. The Thomists can put forward nothing but the multitude of men and ancient usage, and then say to him who puts forward Scripture: Wilt thou alone be wise? 19, 337. Of the marvelous sophistry of the Thomists, Scotists and the moderns ^Occam/.
Thomistic. The Thomistic way of disputing is as Amsdorf tells about a disputation in Leipzig, where the opponent proved by the speech: It must be so. 19, 299.
Gate. Gates are used in Scripture for town halls or places of assembly. 4, 715. In Hebrew, gates are called town halls, schools, synagogues,
1820Thoren , the - Titus. 1821
2c., when public affairs are held before the community. 5, 1232. the gates of the enemies, that is, their cities, land and people. 3, 361.
Fools. This is a little song of fools, that they say: I did not mean that, and then accuse fortune. 4, 1950. The fool has no eyes in his head, because he lets himself be led by presumption and audacity. 5, 1415.
Thorosity. Solomon calls foolishness everything that goes without God's word and work, and a wise man who follows God's word and work. 14, 31.
do. Doing must always be understood in theology from believing doing, because in theology we have no justified reason 2c. apart from faith. 9, 347. The believer does the law, but what he does not do is given to him for Christ's sake through the forgiveness of sins, and the remaining sin is not imputed to him. 9, 364. Those who seek forgiveness of sins through the law, not through Christ, never do the law, but remain under the curse. 9, 365. It is true that the man who does the law will live by it, that is, he will be a blessed one, but such a man is nowhere to be found. 9, 365.
Doing. In everything we do, God should do it all in and through us, and he alone should have the glory of it. 5, 1309. Nothing is in our ability, but everything, beginning and finishing, willing and doing, must be sought from God and given by him. 8, 701. The adversaries cry out that Scripture speaks of doing or working, but we constantly answer that it speaks of believing doing. 9, 353. The right doing is the believing or theological one, which he does not have who seeks to attain righteousness from works. 9, 354.
Thuringia. In our time, Italy and also our Thuringia, which was almost the most fertile in all of Germany, are losing some of their fertility. 2, 1794: For the sake of sin, Thuringia in our time is becoming almost a vain stone and barren. 1, 852. Our sandy little country still has the blessing of being far superior to the Thuringian country and more fertile. It is a divine miracle. 22, 1620.
Tower. Lies of the Tower of Babel. 3, 199. The builders of the Tower of Babel were drowned in temporal goods, sought only honor and glory through their building, did not seek God. 3, 200.
Tower building. The building of the tower of Babel gave rise to the fable of the giants,
The people of Babel piled the mountains on top of each other in order to push Jupiter out of heaven. 1, 687. The sin in the building of the tower of Babel is mostly that they hung their name on this building, despising the true church 2c. 1, 689 f.
Thürstein. The Elector answers favorably from Luther's request for the 21st Joh. Thürstein because of a scholarship. 21b, 2833.
Thurzo. Luther consoles Johann Thurzo, Bishop of Breslau, in his illness. 21a, 283.
Tilman von Heussen. The Elector asks Luthern to provide a position for Tilman von Heussen, a preacher expelled from Jülich. 21b, 2089 f.
Timon. Since Timon had served the city in Athens and was impoverished, they mocked him and showed him all mischievousness. Therefore, he became a man-hater. 8, 570. Timon became a man-hater, since he received nothing but hatred and persecution as a reward for many and great good deeds. 5, 1488.
Timothy. Paul circumcised Timothy, who had come to faith uncircumcised, for the sake of the weak, not for the sake of the stiff-necked Jews. 8, 1016. Paul circumcised Timothy because of the aversion that others took to it, because he considered circumcision a middle thing. 8, 1569. In the first epistle to Timothy, Paul writes as an example to all bishops what they should teach and how they should govern Christianity in all states. 14, 120. In the first epistle to Timothy, Paul describes what kind of persons the preachers and their wives should be; item, the church servants and their wives 2c. 14, 120 f. In the second chapter of the first letter to Timothy, Paul commands to pray for all classes, and commands that the wives should not preach, nor wear precious jewelry. 14, 120.
to consecrate. The papists say that no one can perform the sacrament without their consecration and Chresem. 19, 1263 f. The papists boast: the angels in heaven, even Mary herself, do not have such power as an ordained priest has, namely to consecrate or to walk 2c. 19, 1264.
Titus. It was a glorious triumph for Paul that Titus, a Gentile, was not forced to be circumcised because of the heated debate over this issue. 9, 122. Paul did not want to circumcise Titus, contrary to those who wanted to force the law on the conscience as necessary for salvation. 8, 1014. In the epistle to Titus, Paul teaches what kind of man a bishop or pastor should be, namely, one who is pious and learned in preaching the gospel 2c. 14, 122. The epistle to
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Titus is short, but a paragon of Christian doctrine, in which all kinds of things are masterfully written that are necessary for a Christian to know and live. 14, 122.
Tobias. Tobias means: a pious man. 14, 77. The Greek copy of the Book of Tobias almost looks like it was a play, because everything is spoken in the person of Tobias, as the characters in a play tend to do. 14, 76 f. The Book of Tobias teaches that husbands and wives should learn patience and gladly bear all kinds of suffering in the hope of the future, in the right fear of God and firm faith. 14, 76. As the book of Judith gives a good, serious, brave tragedy, so Tobias gives a fine, sweet, godly comedy. 14, 76. Tobias is an example of a good householder, and shows that the household is in distress and danger. 22, 1948.
Daughters. Daughters who have been entrusted to a man and given in marriage are no longer under the authority of their father. 2, 682. If the daughters had goods in Israel, they were not allowed to marry into another family, but if they had no goods, they were. 3, 778. The daughters are not counted in the holy scriptures, although it is written that Cain had a wife. 14, 497. The king's daughter is a Hebrew expression for the queen herself, as they also say: a child of death, a child of the kingdom, a son of the rock 2c. 5, 461. The daughters are called in the Scriptures the cities and spots of the land. 3, 641.
Death. If Adam had kept God's commandment, he would never have died, for death came for the sake of sin. 1, 135. Death is terrible and an insurmountable tyrant, but God's power and might makes nothing out of that which is everything. 1, 241. God has given man such a status that we can be sure that we cannot die eternal death because we have the blessed seed. 1, 281. We suffer death because we are sinners, but we will not remain in death, for God has destroyed death through the blessed seed. 1, 405 f. To believers death is not death but sleep, for when the terror, sting and power of death is gone, it cannot be called death. 1, 424 f. When the conscience is satisfied, death comes to us like a swoon, through which we come to rest. 1, 425. The histories of Enoch and Elijah prove the victory over death and sin, and also show certain comfort in overcoming the law, wrath and judgment of God. 1, 427. We should not despair in death, but rather be certain that those who believe in the dead will be saved.
Believe in the seed called, live, and be taken up to God. 1, 428. In the sight of God, death is not death, but sleep, which is, as it were, a brother and blood relative of death. 1, 1518. To those who believe in Christ, death is a change, by which this miserable life is changed into a quiet and blessed life. 1, 1756. After death, souls live and sleep in peace, and have no torment or pain at all. 1, 1758. Through death we do not go to our enemies, nor to the evil spirits, but to our people who have had the same faith, hope and tribulation. 2, 16. After death we will be much more blessed and lords over more goods than we have left in this life, because for the perishable goods we get eternal goods. 2, 969. It must come to pass with the godly that they feel nothing, understand nothing else, see nothing, especially in death, to which they may adhere, for the word alone. 2, 1069. Our afflictions, groanings and clearings, and also death itself is nothing else but a very funny and beautiful play of divine goodness with us. 2, 1453. Death is given as a medicine, which devours itself, strangles sin and helps the spirit to become blessed. 3, 95. Death must also serve to kill and eradicate all evil. 3, 95. Death is not bitter to those who are tempted on earth, but those who have good days die unwillingly. 3, 646. Before our Lord God there is no death. 3, 732. There is nothing that could frighten us wretched people more than the terror of death, with which we are all punished in the first Adam. 4, 325. There is no more pleasant message than that death is not only conquered, but also transformed into a helper and servant to a better life. 4, 326. Death is so defeated by the death of Christ that it is forced to contribute more powerfully to life than anything else. 4, 326. In the death and resurrection of Christ, the greatest consolation that could be proclaimed to the human race is proclaimed to us.
4, 326. The believer will not see death, but he will see a sleep with the eyes of faith firmly fixed on the resurrection. 4, 327. Those who are in Christ do not have to look at death itself as well as the very certain life and resurrection. 4, 327. Through baptism we are immediately prepared for death, so that through death we may the more quickly attain to life. 4, 327. Death, if it is not overcome by the victorious grace of God, is in truth the beginning of eternal death. 4, 715. No one can willingly experience death.
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He will not suffer if he does not model himself on the Lord in the most merciful way. 4, 983. Those who are surrounded by the pains of death and hell have no means that is quicker at hand and safer than the remembrance of the victorious weakness of Christ. 4, 1238. Who should fear death when it is brought to his mind that the Lord died for him, so that death has no power over him? 4, 1635. We are protected from death and other bodily and spiritual dangers by the benefits of Christ, into whose kingdom we have been transferred through baptism and faith. 4, 1801. It makes no difference whether death or life befalls us, since our God is able to do both; if he kills, he makes alive again. 4, 1887. Death, sin and the law rage against us in our hearts, but they will not be able to win, for this is given to Christ. 5, 146. How foolishly the very wisest people have spoken of the most severe and most terrible punishment, namely death. 5, 734. Moses paints death with the most terrifying colors, that it is the wrath of God by which we are killed. 5, 735. Moses does not only speak of physical death, but of eternal death, because we are under the wrath of God, which we cannot overcome. 5, 735. This is true what Cato said: He who fears death also loses what he lives. 5, 739. The divine wisdom makes death great and frightens very much, but it also shows that there is still hope. 5, 739. Through God's wrath against sin, the whole human race has fallen from immortality into eternal death. 5, 753. God's wrath is that the whole human race is devoured by death. 5, 754. As life is bestowed by certain and divine counsel, so also death is the work of God's wrath. 5, 754. As we received life through God in the beginning, so also through Him we shall finally overcome death. 5, 754. The godly and the saints are martyred all their lives with worries of death and other things. 5, 770. No other kind of living being is so tormented by the fear of death as man. 5, 770. Christians and people who fear God realize that their death and all other sorrows are the wrath of God. 5, 770. Man lives in fear of death because we have sin, and death is the wages of sin. 5, 774. This is the greatest misery, that we humans, who live in the danger of eternal death, still do not feel this and do not sufficiently recognize it. 5, 782 f. In the midst of
We are alive in death, and yet we are not afraid, we do not believe, but we walk safely. 5, 783. We should consider how miserable and short our life is, because of death and the eternal wrath of God, which can befall us at any moment. 5, 786. How a Christian can defy death, since his Lord, who is of his blood and flesh, sits at the right hand of God. 5, 941. Death comprehends everything in itself that causes death, that is, both sin and the law, which drives sin into the conscience so that it becomes powerful to kill. 5, 960. The enemies of Christ and Christianity are not only the world and the devil, but also death, the last enemy. 5, 960. Where the heart feels a gracious God, there must be forgiveness of sin; when sin is gone, death is also gone. 5, 1227. If you want to escape death, let your works, caps and plates stand in line; you can do nothing with them, but look at Christ, who overcame our death through his death. 5, 1347. Our temporal death is a passage into eternal life, and not a right death; that is what the death of Christ, who caught our death, does. 5, 1347. If thou wilt not be swallowed up by death, thou must believe that Christ is above, and hast caught death, that it must leave thee uncaptured. 5, 1349. To whom sin is forgiven, death has no right, for even he is swallowed up through this child for eternity. 6, 137. Against the sting of death, that is, against sin, there is no other remedy than that Christ has blunted this sting. 6, 139. the kingdom and office of death shall remain in the flesh; in the new man is filiation, righteousness, holiness, blessedness, redemption 2c. 6, 182. The true preparation for death is the practice of faith, that one knows that death, sin, hell and Satan have been overcome through Christ. 6, 462. To be freed from death and sins, there is no other way than to know and know Christ. 6, 635. We are free from death, since death cannot devour us because we are in Christ. 6, 794. Christ has made death feeble; its sting has been blunted; it has been burned up by Christ, who has overcome it. 6, 863. Death is only the Christians' gain; they lose nothing in it, but it bites them to death. 6, 876. While death devours Christ, it is devoured, for it does not contend with a man alone, but with Him who is the eternal Son of God. 6, 1352. After death has been destroyed by Christ, it can no longer harm, for it is deprived, defeated, and stripped of all its weapons and powers.
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Violence stripped. 6, 1353. We who believe in Christ, the victor over death, fear death without a cause. 6, 1353. Although death will kill the body, yet hold fast to it and believe that Christ will restore you to a better and eternal life. 6, 1353. Death is also for us eternally swallowed up by the victor Christ, so that life triumphs forever. 6, 1405. The Lord calls death nothing but a sleep. This is a glorious comfort for all believers. 7, 66. Christ is to say, "Death is not death to me, but sleep," and we are to answer, "Amen, my Lord, I believe. 7, 67. It would be desirable that the rumor of the power of Christ, who raises from death, resounds in all lands, even in all hearts, so that we may believe that he is the one who considers us dead to be alive. 7, 68. Many saints, as Vincentius, St. Agatha, Athanasia, Lucia, have laughed at death, as their speeches testify. 7, 98. The meaning of the words Matth. 16, 28. is: All who believe in me out of this multitude will die without tasting death, that is, they will live forever. 7, 317. If we are rid of eternal death, we are also rid of temporal death, and the register of guilt that temporal death brings with it is also gone, as there is sin 2c. 7, 2310. God wants to bring us out of misery through death, and we help in this struggle. But even though it costs his own blood, I resist and do not let Christ, who is knocking, in. 7, 1466. It was impossible that death could hold Christ, because the Godhead and mankind were united in one person; thus we will not remain in death either. 7, 1945. Eternal life shall not be given without death, for Christ says they shall be raised again at the last day. 8, 263. The art of Christians should be to learn to put death out of their sight and to despise it in Christ, and to have no other image than the vain life. 8, 421. What is still present of death is only to be regarded as a deep sleep, and the resurrection of the body is to happen as when one suddenly awakens from sleep. 8, 1149. What was before, without Christ, a true, eternal death, is, after Christ passed through death and rose again, no longer a death, but only a sleep. 8, 1149. A Christian also has to suffer death, and it causes him pain and sorrow, but he cries out to God in such faith that he will help him through Christ. 8, 1161. The Scriptures teach that our death and dying does not come naturally, but is a fruit and punishment.
8, 1157. As Christ has trodden death under his feet for his person and conquered it for his person, so he also wants to destroy it for his whole kingdom. 8, 1176. Since death is also called an enemy of Christ, and the last one, he must take away death altogether, and make alive again those whom he has devoured. 8, 1184. If everything is put under Christ's feet, then death must certainly also be put under his feet, not only for his person, but for his whole Christianity. 8, 1184. Since the Father throws both sin and death, as his enemies, under Christ's feet, it is certain that this pleases him, that sin and death should be taken away. 2c. 8, 1184. Christ has begun to swallow up death in Himself, and we too are victorious through Him now spiritually, and afterwards also bodily we will bury death and cleanse it. 8, 1264. Death comes from sin, which is the thunder and lightning of death, through which it accomplishes its work. 8, 1267. Death must be overcome for our sake, that it may be devoured and swallowed up, not only in Christ's person, but also in us. 8, 1339. On the last day death will be swallowed up even after the body, through the resurrection of the flesh. 8, 1340. In this life death triumphs over our body, from Adam to the end of the world, but in that day we will have victory also after the body 2c. 8, 1344. We have victory over death because God's Son overcame death and the Father gave us this victory through His Son. 8, 1344. If it were not for sin, death would have no right or power over us, no sword or spear to strangle us. 8, 1345. The sting of death comes not only to gross sinners, but also to pious people before the world, who have to bite themselves with their sins. 8, 1347. Death would have no power nor right against us if it were not for sin. 8, 1347. Through Christ, death has been overcome and destroyed in the whole world, it has lost its sting and cannot harm those who believe in Christ. 9, 375. Because we are all children of the wrath of nature and God's enemies, we are guilty of eternal death and damnation in addition to temporal death. 9, 1118. Just as everything must serve and lie at the feet of the Lord Jesus Christ, so all powers in heaven and on earth must serve and help us, even death and the devil. 9, 1248. God leaves us in this life and sorrow, so that faith may be exercised and grow, and that we may hurry out of this life and have a desire for death.
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have 2c. 9, 1289. Where faith is strong, death comes too slowly; again, it always comes too soon to the unbelievers, because there is no cessation of the desire and lust to live. 9, 1368. Death cannot be overcome unless sin and the evil conscience are gone first. 9, 1368 f. A Christian's fear of death comes from the flesh. But the fact that he is made a partaker of peace and rest does not grow in us, but comes from the Holy Spirit. 9, 1488. The saints who believe, speak or confess see death as a blessed departure from this valley of sorrow into that life where there will be unspeakable bliss. 9, 1783: To the unbelievers there is nothing more horrible and terrible than death, nothing before which they are more terrified, trembling and fearing, because the gospel will not come to them. 9, 1784. We must die and suffer death, but this is a miracle, that whoever keeps God's word shall not feel death, but shall pass away as in a sleep. 9, 1826. When a heart takes hold of God's word and adheres to it with faith, the word is so powerful that death is not felt in the heart, and' the person falls asleep without terror. 9, 1827. The more firmly you hold to God's word and the less you doubt, the less you will feel death, that is certain. O Lord, strengthen our faith! 9, 1828. The death of the faithful, who are sanctified by the word, is held precious and valuable in the sight of God, while it is otherwise terrible beyond measure to the world. 9, 1840. Nothing is so evil, even death itself, that it does not become sweet and bearable, if only I know and am certain that it pleases God. 10, 659. We Christians should practice and get used to despising death in faith, and to regard it as a deep, strong, sweet sleep 2c. 10, 1425. The article of the resurrection is our final, eternal, blessed comfort and joy against death, hell, the devil and all sadness. 10, 1427. Death, which other people consider the greatest evil, becomes the greatest gain for us Christians. 10, 1879. Because sin lies in wait for us and pursues us in this life, and we cannot live without sin, death is the very best good, which cuts sin off from us completely. 10, 1880 f. Through the mercy of God, death, which was a punishment of sin to men, has become the end of sin and the beginning of life and righteousness to Christians. 10, 1881. Sin is destroyed by its own fruit, the death it has borne, just as the viper is strangled by its own young. 10, 1883 f. Because death is a
When man takes leave of the world and its affairs, he should put his temporal goods in order, so that after his death there will not remain a cause of quarrel and strife. 10, 1984. In life we should have the image of death, sin and hell constantly before our eyes, but in death only life, grace and bliss. 10, 1988. You must not look at death in itself, nor in yourself and your nature, but in those who have overcome death, especially in Christ. 10, 1990. You must concern yourself with the death of Christ alone, and you will find life; if you look at death elsewhere, it will kill you with great pain. 10, 1990. Christ is nothing but vain life, comfort and bliss; the deeper you imagine the image, the more the image of death falls away and disappears from Himself. 10, 1990. The dying of the believers in Christ is not a dying but a sleeping, because they do not see or taste death. 11, 23. Because Christ overcame and strangled death for us, all who believe in Christ must be masters of death, death their subject. 11, 292. A Christian does not taste or see death, that is, he does not feel it, is not so frightened by it, and enters it gently and quietly, as if he would fall asleep and yet not die. 11, 571. To taste death may well mean the power and might or bitterness of death, yes, it is eternal death and hell. 44, 571. A Christian adheres to God's word in death, therefore he does not see death, but life and Christ in the word; therefore he does not feel death. 11, 571. The wicked does not have the word, therefore he does not see life, but only death; therefore he must also feel it, which is bitter and eternal death. 11, 571. The death of the Christian looks outwardly similar to that of the wicked, but the Christian sleeps in death and thereby enters life, but the wicked departs from life and feels death eternally. 11, 571 f. Man overcomes death through the word of life, if he hangs on it and believes, and thereby goes into death. 11, 572. The Christian's death is only a sleep, as Scripture also says everywhere. For a Christian neither tastes nor sees death, that is, he is not aware of any death. 11, 1143. God is almighty, but he who believes is in God, therefore he is also in life, even if he were in the midst of death. 11, 1652. As often as death came to Christ, as with the daughter of the head of the school, item, Lazaro, and last of all in his own person, so it is taken away and erased through him. 11, 1673. The gospel of the young man of Nain is prescribed for our comfort and joy against the terror and fear of death, that we may know what we are to do.
1830Death . 1831
for a Savior in Christ. 11, 1673. If I fear death and do not like to die, I find comfort and medicine in Christ, so that I do not respect death. 11, 1839. The chief must hold to the mere words of Christ and learn this spiritual wisdom, that death is truly not death to Christ, but only a sleep. 11, 1863. The saying Matth. 9, 24. teaches you that your death in Christ is nothing else but a sleep. 11, 1863. The Scriptures everywhere speak of the death of the saints as having fallen asleep and gathered to their fathers, that is, having overcome death by faith in Christ. 11, 1866 f. The sinful conscience is so terrified of death, because it feels the sting of death, that is, the sins, and cannot resist it. 11, 1983 f. It is a great, comforting and fine word, to die happily and in peace; such a sweet death has the pious Simeon of the child. 11, 2172. That the death of Christians should be a sleep and a gentle death is the grace and power of Christ, which he has obtained for us with his death. 12, 190. Neither nature nor the law can deliver us from the fear of death; Christ alone has delivered us from it, and if we believe in him, he gives us an undaunted spirit. 12, 251. Look to God, whose word it is that promises you that you shall not die, and even if you die, death shall be to you a sweet sleep, yes, the entrance to life. 12, 503. Death in the faith of eternal life is sweeter and better than any life on earth, for all the life, good, pleasure and joy of this world cannot make one so happy as to die in a good conscience. 12, 769. The apostle mixes the death and resurrection of Christ with our death, which he calls a sleep, and resurrection, linking them together and making one thing out of them. 12, 2048. Though we die in the flesh, thou shalt not abide in death, if thou shalt believe on the man that is called Christ, and shalt lay hold on his word. 12, 2050. There can be no better consolation than to see Christ's death as so mighty and glorious that it has eaten up every other death, that it is not called death but sleep. 12, 2076. For this reason Christ was raised from the dead, so that he might bring us with him from death into life and eternal glory. 12, 2088. You should firmly believe this, as God's word is true, that God will bring us back from death with a whole, glorified body. 12, 2095. The Lord alone has overcome the struggle against death, for our benefit, that we may learn to trust and believe in God, and go into death rejoicing in God. 12, 1364. When we look to the overcomer Christ, on whom we freely cling, then
death is swallowed up in us. 12, 1365. We are now in death; if we want to get out, we must die. Death, which before was a punishment of sin, is now a remedy of sin. 12, 1365. Through Christ I am a conqueror of sin, hell and the devil, and my natural death is overcome, for I pass from this life into eternal rest. 12, 1507. This actually belongs to Christ's ministry, that he makes death small; therefore he calls it a sleep. 12, 1926. Christ wants death to be abolished and truly turned into sleep for all who believe in Him. 12, 1927. Our death is innumerably more severe and terrible than the death of other creatures, for we must fear God's wrath and judgment because of our sins. 13, 224. Old Simeon says that he is fearless and does not care at all that he is to die; indeed, death is welcome to him because he has seen the Savior. 13, 225. Although death will choke the Christians bodily, it should be so covered and weakened for them that they do not really feel it, but consider it a gentle resting place. 13, 293] From the last and greatest calamity, death, no physician, counsel or help can save and help, but only our dear Lord Jesus Christ. 13, 294 The sin for which I was to suffer death eternally has been put away and paid for by Christ, so that God will be merciful to me because of His death and resurrection. 13, 295 f. Although death comes and chokes us for a time, we know that through Christ we will be raised again to eternal life. 13, 345. The sins of the whole world are on the neck of the Lord Christ, that the death he was to suffer was a death of sin and a death of the wrath of God. 13, 349. Because Christ took the place of all of us and took our sin upon Himself, He also felt the sin of the whole world and the death that He was to suffer because of that sin. 13, 349. Through the raising of the young man at Nain, the Lord wants to teach us all how small a thing death is, so that we will not be afraid of it, but rather patiently go through it 2c. 13, 885. If we have already died, we have not died in the sight of Christ, for it is but for a word to him, and death is gone, and life cometh again. 13, 885. We are to take the example of the young man at Nain, not to be afraid of death, but to take comfort in the Lord Christ. 13, 886. The one word of Christ is so powerful that death must depart and life return. 13, 886. In the sight of God, death is such a silent sleep that Chri-
1832Death . 1833
We hear it and come to life from it. 13, 887. When death thinks that I am finished, I only sleep, and so quietly that Christ cannot open my mouth, I hear it and rise to eternal life. 13, 888. The Gospel teaches us, where we take comfort in the Lord Christ, that he will be our physician, helper and kind one against death and the devil. 13, 889. Whoever could consider death a sleep would boast that he could do a special art that no other man can do. 13, 980. The higher a man's reason is, the less he believes that death is a sleep, and the more he laughs at it. 13, 980. Death cannot prevail against the Lord Christ, for it does not find in Him a mere man, but also a natural, true, eternal Son of God. 13, 1129. Even though death strangles Christ as a man and the Son of the Virgin Mary, it cannot strangle the Son of God. 13, 1129. Otherwise we would have had to remain eternally in death and condemnation, but through the death of Christ we are freed from this and shall be made partakers of eternal life. 13, 1130. There is no other cause of Christ's death, except that he wants to prepare the place for his disciples. 13, 1130. Christians have forgiveness of sins, therefore death cannot harm them, they will remain heirs of eternal life. 13, 1177. Although death comes and takes away the believer, like others, the Christians know that death cannot hold him, but must give him back in his time on the last day. 13, 1325. Through his death, your friend has come to enjoy his baptism and be made a full partaker of Christ's death; therefore, for his sake, let go of sadness. 13, 1326. That we shall not abide in death, but live forever, we are assured of this hope by the fact that our bodies are fed not only with perishable bread, but with the body and blood of Christ. 13, 1328. The Scriptures have a very fine way of speaking of death and departed people: He has fallen asleep; thus death is not called death, but a sleep. 13, 1328. Christians must die as well as the unbelievers, but their death is a sweet, sweet sleep from which they shall be raised up. 13, 1328. As impossible as it is that a healthy sleeping person should not wake up again, so impossible could a Christian always lie in death because he believes in Christ 2c. 13, 1328. What is to be thought of the death of those who have died suddenly or fallen into madness? 13, 1339. Sudden death is terrible to those who have fallen into madness.
The people who live and understand public blasphemies, as some ungodly preachers in Berlin, Leipzig, Merseburg 2c. have died. 13, 1341. He who hears and keeps God's word will not see death forever, that is, he will never die nor go to hell. 13, 1740. Even though death will devour us, we will not feel its sharp teeth, for the word of Christ is our armor. 13, 1739. If we keep Christ's word, that is, believe and do not doubt, we shall not see death, that is, feel nor experience it eternally 2c. 13, 1740 f. I do well with my death, if I die for God's sake, a pleasing sacrifice and pleasant service to God, but by it neither I nor others will be saved. 13, 1754 f. The devil can make death so horrible, ghastly and terrible that one forgets God and his word; he is a thousand-favored one, a master of sin and death. 13, 1892. Even if everything in this world turns around, and death and worms devour me, I will still rise and live, just as Christ rose from the dead. 13, 2153. The pious have no harm if God delivers them from this evil world through death, but the world should be terrified of it. 13, 2722. Death is not a death but a sleep before our Lord God. 13, 2383. A man who is about to die should comfort himself against death in this way: If he has Christ, is baptized, has absolution and the holy sacrament, eternal life must follow. 13, 2412. We should learn that we have such a God who can sustain us even in the midst of death, sin and hell, as he miraculously sustained Jonah. 14, 925. God cannot abandon those who believe in him. Death must throw me into life, put shame to honor 2c. 14, 961. Death, the greatest enemy of all, must help to life, just when it strangles us. 14, 1847. At every hour we need the help of God to preserve us; as often as we lack it, we are in the most certain death. 22, 1299. A child under seven years of age dies most cheerfully and easily, without fear of death; when we are grown up, we feel death and hell, and fear. 22, 1299 f. We should not fear death so much, because we have taken hold of the word of life and the Lord of life, who has overcome death too well for us. 22, 1301. If we die for the sake of Christ's word, and we confess freely, we die a very honest death, becoming holy. 22, 1301. We Christians do not ask for peace and long life for our own sake, since we are not being conquered by death.
1834Fear of Death . 1835
Death is only vain gain, but for the sake of the descendants and the church. 22, 1301. The foolishness of man who fears death, which he cannot escape because it is common to all men, is to be marveled at. 22, 1309. Cicero was able to comfort himself finely against death, as a pagan, in the first book of the Tusculana, much more should the Christians do this,' who have Christ, the conqueror of death, 2c. 22, 1309. Since we know that we must die, and that Christ is our Lord, and that we are baptized in his name, why are we afraid of death? 22, 1310. Julius Caesar despised the portents of his death and said: it is better to die once than to be always on guard. 22, 1310. God-fearing Christians will not taste death, because they never feel complete despair, although they are sometimes very close to it. 22, 1314.
Fear of Death. On the occasion of the plague in Magdeburg, Luther writes to Amsdorf about the fear of death. 21b, 2285 ff.
Deathly peril. If God should hear or feel that he will be ungracious to me and not have me, I shall not waver. 3, 347. The harder the devil assails us in deathly troubles and other concerns, the more surely God is with us and holds sway over us. 3, 773. In the distress of death we should remember: I have a God who has promised me that he will save me; there is his word. 3, 894. In deathly distress, the devil fires up thoughts everywhere that God cannot be seen in any other way than as if he did not want us. We should not let this deter us from calling on God and praying. 13, 255.
Death Penalty. Luther's concerns to Brenz about the death penalty of heretics. 21a, 1403.
Hour of death. At the hour of death, all senses should be closed, neither knowing nor wanting to hear anything but what God's word says. 3, 157 f.
Deadly sin. The number of the seven deadly sins was taken from John Chrysostom. 3, 1344. The seven deadly sins are: Covetousness, avarice, unchastity, gluttony and drunkenness, wrath, hatred and sloth for good. 3, 1345 ff. The papists did not consider it a mortal sin not to know God, to have hatred and contempt for God in one's heart, to be ungrateful to God 2c. 9, 172. 9, 172. The papists did not understand mortal sin as anything other than an outward work committed against the law, such as murder, adultery, theft 2c. 9, 172. 9, 172. A man in mortal sin is such a holy hypocrite and bloodhound as Paul was when he traveled to Damascus to persecute Jesus of Nazareth 2c. 9, 172. 9, 172. I understand by the death
The sins of Korah, Dathan and Abiram were like this sin. 9, 1518. Mortal sins are those sins that are done under the appearance of godliness and do not want to be sins, as they are. 9, 1518. Mortal sins are the sins of heretics, which are hardened after one and another admonition, therefore the apostle commands to avoid them. 9, 1518. That which hinders justification is a mortal sin. 15, 1513. Mortal sin is everything that is obviously evil, so that even the secular authorities punish it, as theft, murder, arson, theft from God 2c. 10, 1254.
Todte. Burying the dead is a good work. 3, 369. The pagans, especially the Romans, burned the dead. 3, 371. According to the Scriptures, the dead are buried. 3, 371. We put the dead to the grave honestly, follow the corpse, sing or pray in confession of faith that these dead, and we with them, will rise on the last day. 8, 1198. In the words: "To the dead the gospel is preached", the Holy Spirit calls the unbelievers "dead". 9, 1087. We have no command from God to pray for the dead, for those who are in Abraham's bosom have no need of it, and those who are in hell have no need of it. 11, 1206. To pray for the dead or to call upon them is not commanded, for we have nothing certain about it. 11, 2261. Let this be known, that all the noise and honor of the dead is to be esteemed as brass, and the honor that is done to one's neighbor is to be valued as gold and precious stone. 11, 2377. Our Lord God can well suffer the dead to be honored, for the body whose soul has fallen on God's word must rise again. 12, 1533. The dear archfathers, prophets and kings have lamented and bitterly mourned their dead and buried them honestly in the earth. 12, 2044. The Scripture does not leave it alone to be good, but also admonishes to mourn the dead and to bear sorrow over them. 12, 2044. When Christ comes and the last trumpet sounds, the dead in Christ will rise immortal and incorruptible and have a transfigured body. 12, 2062. The dead hear of a single word of Christ, as is seen in the young man at Nain and in Lazarus. 13, 886. The papist liars teach: Judas sacrificed for the dead, therefore we Christians should do the same; it is uncertain whether Judas was right before God. 18, 880. From the beginning of the world, no more lucrative practice, which cost less effort, has been invented than that which is practiced in the Pabstacy with the dead. 18, 1523. Even the dead have had to help.
1836tödten - marry. 1837
of the Pabst foundation, because the invocation of the saints and the satisfaction for the dead has asked everything. 22, 255.
kill. Whoever does not have the right to kill a man and kills him nevertheless, God does not only subject him to his judgment, but also to the sword of man. 1, 598. Men have the power to kill only when we are guilty before the world and the wrongdoing is certain. 1, 599. Whoever does his enemy no good, rejoices when he is in evil, that is to kill and murder him. 3, 1114. When God says: Thou shalt not kill, "thou" means not only thy hand nor foot nor any other single limb, but everything that thou art in body and soul. 7, 432. We are all guilty of the commandment, "Thou shalt not kill," and he who is not born again of God is not capable of murder. 11, 1339. The killing of sin is done in such a way that man recognizes his sin and weakness, and where he feels sinful lusts stirring, remembers God's word and resists them. 12, 789. Just as a robber sins when he murders, so the judge sins when he does not kill who is commanded to kill. 12, 1989. 2003. People who kill themselves out of fear of sin only put themselves deeper into God's wrath and condemnation; it is an unholy means. 13, 351. "Thou shalt not kill," that is, thy soul, heart, mouth, eyes, fists, feet, money, purse and all that thou hast shall not kill, but help to life. 13, 2230. To kill is not only to strike dead with the fist, but also to bear a grudge in the heart toward one's brother. 13, 2230. Those who hang themselves or otherwise kill suffer violence from the devil. They are not powerful of themselves, therefore I cannot condemn them, although this must not be said to the people. 22, 1308.
Death stroke. Cain and Lamech were not killed again because of their death stroke, although the holy fathers were judges in public acts. 1, 600.
Death thrower. After committing a deed, death-throwers are so frightened and troubled in conscience that they do not know where to flee to, as the poets speak of Orestes 2c. 1, 351. 1, 351. Before the flood of sin, God did not want that a man of death should be killed, even judicially. 1, 598. If you do not love your enemy with all your heart, if you are not friendly with him, if you speak evil of him, if you do not help him with your hand, then you are a killer. 11, 1352. Luther instructs George Solinus on how to deal with a public, penitent death-slayer. 21b, 2511 f.
Mortification. The forgiveness of sins and the killing of them are two different things, and both must be practiced against those who confuse them with false teaching. 12, 566 f.
Torbert. Luther recommends M. Torbert to King Christian of Denmark, who returns from Wittenberg to Denmark. 21b, 3078.
Torgau. The so-called Torgau Articles, which are the basis for the second part of the Augsburg Confession. 16, 638. The Elector John asks Luther to express his reservations about the Confession revised by Melanchthon (the Torgau Articles). 16, 656. Melanchthon makes many daily changes to the Confession (the Torgau Articles) and asks Luther to overlook the Articles of Faith (the Schwabach Articles). 16, 689. Luther expresses his displeasure against Gabriel Zwilling about the Torgauers, who dare to demand their pastors and captains of their liking to the town hall 2c. 21b, 2008 f.
Tors. Luther recommends Georg Tors to Spalatin, who is looking for a position. 21a, 1654.
carry. Those who believe and gladly hear the word, and yet have fallen into sin against their will, have been overtaken and have a burden that we are to bear. 9, 735. The commandment that we should bear their burden does not refer to those who deny Christ and not only recognize their sin but also defend it. 9, 735.
Tragedy. Tragedy represents the royal life, and comedy the civil and private. 22, 1826. Tragedy begins with the highest majesty, and ends with the utmost misfortune; comedy has a sad beginning, a middle full of fear, but a happy end. 22, 1826.
Transubstantiation. The holy fathers never thought of transubstantiation until Aristotle's false philosophy began to gain the upper hand in the church. 19, 25 f. Luther's collation speech on transubstantiation. 19, 1302 ff. Luther's letter to George, Prince of Anhalt, on transubstantiation. 19, 1306 f. The papists call this transubstantiation, as if bread and wine in the Lord's Supper should lose their essence, and only the smell, the form, the taste remain there 2c. 22, 572.
trust. He who is not in need or danger cannot learn to trust in God. 3, 1773. This is the main part of Christian doctrine, that we learn to trust in God, not to despise him when good, friendship and force are present, nor to
1838mourn - sad. 1839
despair when they are not there. 3, 1788: If you trust in God, you will have everything and will not die of hunger. 3, 1792. Trusting in God in prosperity is not an art, but in the cross, when he falls, say: Dear father, that is an art. 4, 1367. To trust and build on men and princes is to despair of God. 5, 1203.
mourn. Those who do not mourn the death of their dear friends, boasting of their manhood and strong spirit, are inhuman and unloving people. 1, 1615. If a man mourns and has a stupid, frightened heart, this is not from Christ, for he does not want to make hearts frightened or sad and melancholy. 8, 272. St. Paul does not forbid mourning and sorrow over the dead. 12, 2047. There should be a measure of mourning and lamenting over the dead, and the consolation that St. Paul holds out to us should have the victory. 12, 2048.
Dreams. Dreams are one step lower than visions, namely, when in a sleeping person, in whom the senses are at rest, a number of images occur to the mind. 1, 930. Even the pagans have seen that the hearts are deceived in many ways by fantasies in dreams. 1, 931. Satan can also make both dreams and visions to deceive the unwary. 1, 931. Divine dreams make such an impression on the hearts that not only the mind but also the will is moved in an unusual way. 1, 931. As far as dreams are concerned, the rule is well known that one should test such revelations by word and faith. 1, 1321. Even the pagans, as Julius Caesar, Galba, Brutus, Cassius and others, have had dreams, which were followed by truth and the deed itself. 2, 419. Some dreams, of which the holy scripture speaks, belong to church matters and to blessedness. 2, 419. The false prophets tend to praise their dreams highly, therefore God often forbids that we should not believe them. 2, 420. Cato also says: Thou shalt not pay attention to dreams. 2, 420. The worldly dreams are false and vain, which are uncertain and without reason, that is, if it is not a public person or the one in the regiment 2c. 2, 423. If you dream otherwise than the word says, you shall know that the dream is false and vain. 2, 423. The right dreams bring about that they are so deeply impressed on the dreamers and move the hearts that they are as it were frightened and dismayed by them. 2, 660. About the natural dreams Macrobius has written very extensively. 2, 1051. With respect to the natural dreams
Cato gives the rule that one should not pay attention to them and give nothing to them. 2, 1051. Also in the pagan histories some dreams are told, like the dreams of Brutus, Caesar, Sulla and Hannibal. 2, 1049. All dreams, which are given by God, will certainly be fulfilled, and are therefore rightly and justly valued and judged ab effectu, that is, after they gain an outcome. 2, 1052. God also gives for a dream, which he shows to an ungodly, a righteous true interpreter, as Joseph or Daniel, who must give report, by enlightenment of the Holy Spirit 2c. 2, 1052. Where God gives the dreams, he gives the interpretation and fulfillment at the same time. 2, 1052. Luther says: "I do not desire dreams for this life, nor do I need them for the life to come. 2, 1053. The Holy Spirit is used first to give the dreams, then to indicate the interpretation, and thirdly to fulfill them. 2, 1053. One cannot judge when dreams are to be believed, unless God himself interprets them. 2, 1056. About the dream of Monica, which she had about her son Augustine. 2, 1308 f. Interpreting dreams belongs to God. 3, 580. One should not build anything on dreams. 3, 580. Where there are many worries and thoughts during the day, many dreams follow at night, as physicians also believe. 5, 1457. How one knows whether God has inspired a dream or the devil, cannot be indicated by doctrine, but must be determined by experience. 8, 1022. The pagan king Attila once saw in a dream how he had to stand before three men in court and was sentenced to death, and so it happened soon after. 8, 1023. Making books about dreams is nothing but deception; no one can make an art out of it, nor does it count for anything. 8, 1023. A certain interpretation of dreams is not of nature, but of God. 8, 1023. Although dreams are common to both Christians and pagans, no one knows what they mean, so let the spirit interpret them. 8, 1023. The Romans put a lot of stock in signs and dreams, and were very much mistaken in their interpretation. 8, 1025. It is a different thing to believe a dream before it happens, and another thing to experience it afterwards and to realize it when it has happened. 8, 1025.
sad. A sad and impatient person who grumbles against God displeases God and is more and more abandoned by God. 4, 488. In all things that grieve the hearts of the godly, let them remember that their King Christ does not hate them or evil them.
1840Sadness - Trento. 1841
but is favorable to them and promises them eternal life. 5, 359.
Sadness. The greatest sadness is a troubled conscience. 4, 482. In sadness, music is the most suitable entertainment. 4, 489. In no other way can one overcome the sadness of the spirit than by looking to God's mercy and promise. 4, 1458. If there is still sadness left in us, it is not the fault of Christ's kingdom, not of the word and the sacraments, but our own and the devil's, because I do not take hold of the word in true faith. 4, 2098. All Christians are attacked and afflicted, yes, completely consumed, either by sadness in evil days, or by security when things are going well. 5, 167. When you lie in sadness or feel the divine wrath, let there be no other comfort than the word. 5, 562. Christ came and did all things, and for this reason also sat up in heaven, that he might take away the sadness and anguish of the heart. 8, 272. God has no pleasure in the sadness of the spirit; he hates sad doctrine, sad thoughts and words and delights in happiness. 9, 712. Now come sadness, melancholy, temptation, and whatever may come, I should lift up my heart cheerfully and say: I look upon Christ who suffered for me 2c. 13, 2153. Sadness is innate in us, and the devil is the spirit of sadness; but God is the spirit of joy that saves us. 22, 305. All gloom and sadness comes from the devil, for he is a lord of death. On the other hand, all joy, comfort, peace, good conscience, glad heart in Christ comes from God. 22, 789. Through Christ and prayer anxious thoughts can be driven away, and God's word drives away sadness. 22, 803. In sadness one should seek contact with people and not remain alone. 22, 807. God does not like the sadness of the heart, whether he allows worldly sadness, but he does not want me to be sad against him. 22, 815. Luther admonished a sick person that he should not plague himself with sadness, but keep to the doctors' rule that God's blessing is prevented by sorrow and heartache. 22, 827. The devil has easy access where there is sadness; therefore one must pray and associate with godly people. 22, 836. Luther says: I often suffer very great temptations and sadness; then I seek the entertainment of men, because the least maid has often comforted me. 22, 1690.
Meeting key. The papists keep the key to our box, money and goods,
and leave us the false key to heaven. 19, 921.
Drivers. Drivers are nothing else than teachers who want to make people devout by works without faith. 14, 1912.
Separation. Separation of doctrine comes commonly from some hopeful, stubborn and ambitious heads, who want to be something special. 2c. 12, 896. You should not let the short time of separation from your loved ones grieve you greatly, since instead of a short time you should dwell with them for eternity and remain with them in all joy. 13, 1329.
faithful. He who is faithful to God is also faithful to men, for without faith and without grace it is impossible for a man not to seek what is his. 4, 824. A doorkeeper who is faithful in what is given to him is no less pleasing to God than a teacher of the Word, because he serves God in the same faith and spirit. 9, 723. "Let every man examine his own work," that is, let him be diligent that his service be faithful. 9, 741. If a man teaches the Word purely and faithfully, and looks to nothing but the glory of God and the salvation of souls, then his work is faithful and well founded. 9, 741.
Faithfulness. The whole world is full of this complaint that there is no faithfulness nor faith among men, that everything is done and said only in deceit and hypocrisy. 4, 411. Where faithfulness and belief cease, there must also be an end to the reign. 5, 881. In the papacy, they interpreted apostolic fidelity to mean that a bishop, abbot or prelate faithfully manages, protects, improves and defends the temporal goods, St. Peter's heritage 2c. 12, 64.
Faithlessness. Those who hold public office or rule a house experience the deceitfulness and disloyalty of men. 5, 1489.
Trent. The Council of Trent commands that one should not read the Scriptures other than in the usual Latin translation. 6, 1647. The Council of Trent made the statement: no one may be certain that he is in grace. 6, 1649: Bull of Pope Paul III, in which he appointed a common concilium at Trent. 17, 856 ff. What order and ceremonies were used at the opening of the concilium at Trent. 17, 883: Reasons why the states adhering to the Augsburg Confession do not want to attend or agree to the alleged council at Trent. 17, 888 Pope Paul III's renewed announcement of the Council of Trent, according to which it would begin on March 15, 1545.
1842Trier - Consolation. 1843
shall. 17, 878. Recusation document, in which all Protestant states give reasons why they are not obliged to attend the Council of Trent. 17, 920 ff. Two decrees of the Council of Trent, on which the doctrine and attitude of their churches should be based. 17, 949 ff. The Holy Spirit cannot come into the Council of Trent, nor into any papal council, for he is an arch-heretic 2c. 17, 1029. Covenant between Emperor Charles V and Pope Paul III against those who protested against the Concilium of Trent. 17, 1453. Luther has seen the papal bull on the Tridentine Concilium. 21b, 3062. Luther thinks that the papists are so clever that they will let the Concilium at Trent stick in the cap like unripe barley. 21b, 3089. The Concilium is really Tridenti, that is, in German zertrennet, torn and dissolved, because God scatters it, and will scatter it together with the messengers. 21b, 3119. From Trent it is written that 23 bishops and 3 cardinals are present and that they spend their time in idleness 2c. 21b, 3122. The Wittenberg theologians consider it useful to recusir the Concilium of Trent. 21b, 3175. The Concilium at Trent has been opened, that is, begun, by the pope. 21b, 3189.
Trier. This does not mean to honor Christ when his skirt at Trier, or his nails, crown of thorns 2c. have been designated as holy, but: Blessed are those who hear God's word. 7, 1225. A special feast and horrible game was played with the skirt of Christ at Trier. 10, 1775: In Trier is the skirt of our Lord God, in Aachen are Joseph's pants and the shirt of Our Lady; run there, consume your money and buy indulgences and the Pabst's Treudelmarkt. 12, 1262. With the Lord Christ's garments and banner, much foolishness is done in Trier. 13, 2725. If all foliage and grass were tongues, they alone could not pronounce the knavery of the new fraud at Trier with Christ's skirt. 16, 1661. Elector Frederick of Saxony refuses the request of the Elector of Trier to send Luthern to him for interrogation, because he wants to talk to him personally first. 15, 736 f. The bishop of Trier, to whom the pope has entrusted Luther's cause, does not wish him ill. 15, 1202. Luther writes to Spalatin that he has admitted the bishop of Trier as a judge, but nothing has been said about the trip to Trier, as Miltitz states. 15, 2455. It is said of the bishop of Trier that when he was to die, he raged like an ox in the slaughter. For he had despised God's word, blasphemed and persecuted. 13, 1738.
Trigesimä. The Trigesimä, thirty masses for the dead, were invented by Pope Gregory, and this custom has stood for eight hundred years. 22, 908 f.
Drums. The Jews used the drums for their dead corpses, as we use the bells. 11, 1862.
Drip. The drip has slain several great lords and counts. 16, 1707.
Tropists. If we keep the evangelists and Paulum together, that they stand for One Man, they do not suffer tutists, tropists nor interpretists. 20, 1069.
Tropus. It is lacking in the high spirits that they do not regard the art of speech, grammatica or, as they call it, tropus, correctly. 20, 905. It is called tropus or metaphora in grammar, when one gives two things the same name, for the sake that there is a similitude in both 2c. 20, 906. He who speaks in parables makes common words into vain tropes, new and different words, otherwise they would not be parables 2c. 20, 909. it does not apply so Troppens or Troppelns in the scripture, one must prove the tropes first that they are there, before one argues with it. 20, 942. Oecolampad's trope in the Last Supper is an inverted trope against all the tropes of Scripture, so that one must conclude that it is a deliberate poem. 20, 985. Luther will boast in God that he has conquered so much in his booklet that there can be no trope in the Lord's Supper, but the words are to be understood as they read. 20, 1094.
Consolation. This should be our comfort and defiance before God, that he gladly gives to a poor sinner, and forgives all sin out of sheer grace. 3, 1832. God is a strong, certain comfort to all who rely on him; they can stand in all temptations. 3, 1858. We should give thanks to God for the immeasurable blessing that we know that the teaching of the Gospel is actually a teaching of salvation and comfort. 4, 1899: In temptations there is no comfort by which the heart can be uplifted, not even in God, except the one comfort in Christ. 4, 2004. How it happened to a hermit who had given a false comfort to a dying man. 4, 2042. How great comfort a Christian receives from the Word. 5, 244 f. In all tribulations, anguish and distress, one finds true comfort and refreshment in the word of grace. 5, 274. This is our comfort, that we have such a Lord, who not only redeems us from sin, God's wrath and eternal death, but also protects and saves us in suffering 2c. 5, 1046 f. Worldly consolation is to see and feel what the afflicted person feels.
1844comfort - tribulation. 1845
and will not have patience, but patience shall remain with the comfort of the Scriptures in hope. 5, 1274. The comfort for the dying, that death will put an end to all tribulations and dangers, cannot uplift the heart, because it seems to them that there are still greater evils left after death. 6, 462. There is no greater comfort on earth than that Christ himself shows and gives you that you are God's own and dear child, because his word pleases you 2c. 8, 785. This is our comfort in all suffering, that we know that everything we suffer is common in Christ, so that he counts everything for his own suffering 2c. 9, 981. 9, 981. The Christian's comfort is not based on visible present things, but on invisible and future, but nevertheless certain and eternal things. 9, 1130. There is no certain permanent comfort in the testimony of the Holy Spirit about Christ. 13, 625. Christ is with you and around you, for this he suffered death for you and sits at the right hand of his heavenly Father for your comfort and protection 2c. 13, 2045. "Chemdath of all the Gentiles," that is, Messia, of all the Gentiles desire, which we have translated "consolation," for desire is not intelligible enough 2c. 20, 1938. "Comfort of all the Gentiles" is Messiah, because he brings them salvation from sins, death, the devil, hell and all evil eternally. 20, 1938. People's consolation is in external help, which can be grasped, seen and felt. God's comfort is in the word and the promise alone, since there is neither seeing, hearing nor feeling. 22, 346.
comfort. God comforts all the wretched, abandoned and afflicted in the whole world, and draws their hearts to Him so that they entrust themselves to Him. 3, 1463. It is of great need that those are comforted whose hearts were in contempt of God, but now have recognized themselves and desire mercy. 3, 1706. The prophet comforts the weak by drawing them to God with their cause, so that they may consider it their righteousness, whatever God may do. 4, 345. How to comfort a challenged brother and point him to the mercy of God. 4, 2040. How we should be comforted by the power that God has given through the word. 5, 246. One should comfort the afflicted, but in such a way that the comfort is not from men but from God. 5, 1274. The word "comforts" belongs only to those who are forsaken of all comfort and are in need of comfort. These are the empty vessel that can contain grace. 6, 472. If consciences are to be comforted, it must be the preaching of Christ, of his death and resurrection, which alone comforts. 13, 625. If the Holy Spirit is to comfort, he can do nothing else, except from
Beget Christ and form him in the hearts. 13, 627. Those who feel their sin and fear death should be comforted. 13, 2765.
Comforter. Christ promises to send the Holy Spirit to His disciples and Christians and calls Him a Comforter, through which He will strengthen and sustain them. 8, 272. "Comforter" does not mean a Moses or a lawyer who scares with devil, death and hell, but one who makes a sorrowful heart laugh and rejoice against God. 8, 394. By the word "Comforter" the Lord Christ indicates that the Holy Spirit is a distinct person who is not the Father nor the Son. 8, 394. God has shown us grace to appoint a Comforter against the spirit of terror, and such a Comforter is much stronger with his comfort than the devil is with terror. 8, 598. The Holy Spirit is called a Comforter, not one who deals with things seen and heard, but one who comforts and sustains believing and suffering Christians. 8, 670. So that we may be sure that God is not angry with us, but is gracious to us: these things can only be done by the Holy Spirit, to whom is due the honor of being a comforter. 12, 1900. The Holy Spirit is called a Comforter, who makes hearts in temptation 2c. joyful and courageous, because they hear and believe that the prince of this world is judged. 13, 597. The Holy Spirit is called the "Spirit of truth" because he is a comforter whose comfort is to be a true, eternal, constant one, without falsehood and lies, who can deceive no one. 13, 2040. The Holy Spirit is called a comforter because he is to comfort Christians when they are frightened, stupid, wretched, miserable and abandoned, both, before people and in their hearts before themselves. 13, 2040.
Examples of consolation. God has presented to us in Scripture many examples of grace and consolation in great saints who were highly blessed and yet fell into great and grievous sin. 22, 77. We should imagine the examples of grace and consolation in Scripture, and conclude that God will also be so gracious to us and will not impute sin out of pure goodness 2c. 22, 78.
Consolation Psalms. The Psalms of Consolation interpreted. 5, 1-75.
Consolation Spells. Luther sends comforting sayings to D. Jonas, by which the devil is answered against the challenge of our unworthiness. 21b, 2541.
Words of comfort. It is God alone who has both words of comfort and fist of help, no matter how great and diverse the hardships and enemies are. 5, 1202.
Affliction. They that are laden with affliction read the Scriptures the better; but they that are safe
1846Truths - Virtues. 1847
and are without offense, read the scripture like a poem of Ovid. 1, 1390. God laments the affliction, anguish and heartache of his own, and he wants to help them out of it. 3, 733. First we must ask that the cause of the affliction be taken away from us, namely sin, not affliction. 4, 349. Tauler says that God is never more pleasant, lovely and sweet to his children than in the probation of tribulation. 4, 458. When God sends us tribulation, he is not in truth angry, but tries us whether we want to hope more in his mercy than in our merits. 4, 461. In tribulation one must fight bravely, sigh, and strive to make firm the good opinion that God has against us. 4, 548. One tribulation counts as much before God as a thousand sacrifices. 4, 1606. One tribulation of a believer counts more than all the sacrifices of the law, all the ceremonies of the pope and the procession to Augsburg on Corpus Christi. 4, 1606. Those who cause us tribulation do not run against us, but against Christ, and are overcome. 4, 1635. Tribulations of the Christians are the salvation of the church, cross and oppression is the elevation and triumph of the church. 4, 1818. We should believe that God is pleased with our plagues and tribulations, and that we should trust in His mercy. 5, 611. In his affliction a Christian should not weep, not run to and fro, not do miserable things, not become fainthearted 2c., but sigh to the Lord with patience. 6, 325. Every affliction is a new birth, through which the new man is born and the old dies. 6, 326. The godly are kept in faith and word through tribulation, so that they do not stray into their doings. 6, 354. The tribulations have the benefit that they kill the flesh, which cannot bear good days. 6, 468. This is the greatest art, that when there is anger and tribulation, one thinks that God is only acting as if he were angry. 6, 816. When you suffer tribulation, do not despair, for you are close to glory and will triumph happily if you remain in faith. 6, 1612. "Tribulation of the flesh" is spoken in a Hebrew way, we call it: bodily tribulation, that is, in the things we have to deal with bodily. 8, 1079. Christ, our Head, makes our tribulations His own, and suffers when we, His body, suffer. 9, 759. Although we suffer anguish and afflictions for a short time, we have peace in Christ, because we have the right treasure. 9, 1132. We do not only comfort and boast in the hope of the future glory that God will give, but also in the hope of the future glory that God will give.
also of the tribulations, because we know that tribulation brings patience 2c. 9, 1132. We have the promise that our tribulations will not last forever, but for a little while, even for a moment, even though it seems like a long time. 9, 1778. God does not take away tribulation, nor death, but strengthens us by the power of the Holy Spirit to endure and overcome in tribulation. 12, 1087. When wrath or tribulation comes, which hide God, one must know that God will not be changed by it in His will and in His goodness. 12, 1754. Whenever a tribulation comes, the eyes must not be fixed on the calamity, but on the goodness and the gracious will of God. 14, 1383. God puts tribulations on the believers because of what is still backward in the flesh and because of the present sin. 22, 806.
Fallacies. Fallacies can deceive even a well-trained and perceptive person, therefore one should take time to reflect. 22, 609.
drunk. According to the Scriptures, to become drunk means nothing other than to eat and drink one's fill, to become full and happy. 2, 1623.
Drunkard. St. Hieronvmus says: I never believe that a drunkard is chaste. He who does not tame his belly will much less tame the members of his belly. 12, 1071.
Drunkenness. Warning against drunkenness and its consequences. 6, 1500 ff. Drunkenness makes people quite safe, nefarious, wild and disorderly, as was common in ancient Greece and is now in Germany 2c. 12, 935.
Trutfetter. Luther writes to his former teacher Jodocus Trutfetter in Erfurt, reminding him that he had learned from him to hold the Holy Scriptures above all else. 15, 410. Jodocus Trutfetter sent Luther a letter full of passionate, bitter effusions. 15, 2378. D. Jodocus Trutfetter has died. 15, 2475.
Tucher. Des Antonius Tucher, Losungsherrn in Nürnberg, Weise Rede vom Regiment. 3, 1653.
Efficient. The false spirits consider themselves capable, and especially created and chosen to help people, thinking that what they say and do is to perform vain miracles. 12, 840.
Virtues. The virtues of the pagans corrupted in pagan excellent men the glory addiction and ambition. 1, 582. The laws, the striving for virtue, the discipline 2c. in the world are indeed something significant, but compared to Christ they are nothing, and ver-
1848Tulich - Turk". 184S
serve eternal damnation. 5, 147. Faith, hope and love are owed to God alone, which is why they are called the theological virtues. 8, 264. Virtue is of no use if sins remain; therefore, where faith in Christ is not taught, we should consider virtue a cover for wickedness. 8, 1376. The virtues of the Gentiles are nothing but deception, unless you want to claim that Christ died in vain for our sins. 8, 1376. Jerome claims that even without faith there are virtues, but deficient ones. 8, 1480. The outward virtues and an honorable walk are not Christ's kingdom nor heavenly righteousness, but a righteousness of the flesh, which the Gentiles also have. 9, 478. The virtues of God find that Christ by God's power has swallowed up death, destroyed hell, strangled sin and seated us in eternal life. 9, 1187. The virtues and noble deeds of God, which God has shown us, are that Christ by God's power has devoured death, eaten up hell and drunk up sin 2c. 9, 1026. All the world praises with writings and words the great virtue and wisdom of Socrates, Trajan 2c., yet in the sight of God the same is nothing but vain sin and damnable, because it is not done in God's grace. 12, 134. No virtue has God as its end, nor can it love God above all and for God's sake, otherwise grace would not be necessary. 18, 829. Every virtue apart from grace seeks its own; it cannot seek what is God's, because it has no capacity for a work of love. 18, 829. Only out of ardent ambition did the Romans, as they themselves testify, do what they did in virtue; likewise the Greeks, likewise also the Jews and the whole human race. 18, 1889 The highest virtues in the pagans, the best in the worldly wise 2c. is indeed honorable and good before the world and seems so to us, but all this is flesh before God and serves the kingdom of the devil. 18, 1891. The highest virtues of the best men are carnal, that is, dead and hostile to God, not subject to the law of God and not pleasing to God. 18, 1946.
Tulich. Luther dedicates his book of the Babylonian captivity of the church to Hermann Tulich. 19, 4.
Tulrich. Luther's answer to Tulrich's book Nebulo. 21b, 2688. Luther writes to Menius about his writing against Tulrich, against whom Menius has also written a book. 21b, 2700 f. The Elector orders that the printing of the book "des Landgrafen anderweiten" be begun.
Beweibung halben" against Nebulo Tulrich is paused. 21b, 2713,
Turkey. One who had been a prisoner in Turkey testified that he had never seen a housemother talking to her husband in bare head or face. 2, 1188.
Turks. The Turks despise the Christians as idolaters, but they consider themselves the most holy and wise. 1, 505. The life and religion of the Turks is nothing but eternal murder, robbery, stealing and other abominable gross sins. 1, 505. The Turks consider it a piece of special holiness if one does not live in expensive houses. 1, 658. The Turks keep their own by serious and strict discipline so that they must do what is their due. 1, 989. The Turk is also an Ishmaelite. Nowadays, the Turks believe that there is no other nation that can be God's people than they alone, and they praise their great victories, their fortune, violence, money and goods. 1, 1401. The Turk boasts of the right, true religion, namely that he is hostile to painted or carved images, but he hates and persecutes us Christians as idolatrous people. 1, 1409. Turks, Jews and the pope with his followers rely on their right and merit, therefore they must be eternally damned, because nothing is valid before God but grace and favor. 1, 1420. Although the Turks, who are Scythians, have taken Arabia and have the regiment there, they still retain the Arabic language, even at court. 2, 14: How the Turks mock the Christian religion. 2, 51. The Turks are so minded when they go to war: Where I am to die, I will die, but where I am not, no bullet will be able to harm me 2c. 2, 748. It is said to be customary among the Turks that the women cover both the head and the entire body. 2, 1188. The Turks still shoot with many arrows. 2, 2043. It is believed that the Turk comes from Ishmael. 3, 277. the Turks practice and wear themselves out with fasting, not drinking wine, getting 2c.; their faith does not stand on God, but in presumption of their own works. 3, 1704. The Turk keeps a strict regiment over the servants, even everywhere else. 3, 1751. The Turk, who places his Mahomet next to and above Christ, boasts that he serves God, but because he does not recognize Christ and does not believe in the true God, his worship is an abomination. 3, 1877. The Turk destroys the gospel and destroys the church of God. 3, 1753. The Turks are praised for their faithfulness and faith. 5, 881. Luther holds that there is no marriage among the Turks, but only whoredom. 7, 965. The Turks say that Christ is
1850Turks . 1851
Although the Turk was a high prophet and a great man, they praise him higher than David, Isaiah 2c, but he is not as great as Mahomet. 7, 1553. Although the Turk wages wars, he has the use that he lets everyone believe what he wants in the places he has taken. 7, 1623. Because our princes keep it with the pope, they can have no luck against the Turk. 7, 1627. The scribes praise the Turks for telling the truth evenly and equally, and do not embellish themselves with the nobody. 7, 1997 The Turks say that the teaching of Jesus lasted until the people became wicked; then God commanded Mahomet to rule the people with the sword. 7, 2031. Because Christ was such a poor beggar, the Turk does not want to believe that he is true God and can give eternal life; he is too poor and powerless to do so 2c. 7, 2188. The Turk believes Christ to be a prophet, to have a virgin for a mother, to have done many miraculous works 2c., but he does not want to believe that Christ is true, natural God. 7, 2188. It is said of the Turks that many among them lead a very strict life of fasting, almsgiving 2c. 8, 524. The Turks have a faith composed of Ebionites and Arians. They keep the Old Testament and the New piecemeal. 9, 1500. The preachers should teach the people how it is a right worship to fight against the Turks by order of the authorities. 10, 1672. The Turks are better men of war than our full band, as they are always sober and brave and keep their guard high. 12, 597. The Turks believe that Christ was a prophet who was worth something in his time, but that he is not God; Mahomet is God's favorite prophet. 13, 993. All of Egypt, Syria, Asia, Greece, Macedonia 2c. believe that the Turks do not want Christ and put their trust in Mahomet the devil. 13, 993. The Turks are such gross fools that they allow themselves to be persuaded that their virgins can bear children and still remain virgins. 13, 1121 f. The devil takes the tenth son of each parent, who is the most skillful, and has them raised; that is why he has so many good warriors. 13, 1664 In the Turk's regiment, there is not as much courage among peasants, burghers, farmhands and servants as there is here, but if someone crosses the line, it is quickly said that he should have his head cut off. 13, 2492. In two days, the Turk destroyed and carried away ninety thousand women and children in Vienna. 13, 2512. Our monks are only shadows compared to those of the Turks, and our common people is
14:301 The Turks are far superior to the Christians in apparent ceremonies, outward gestures, and good manners. 14, 302. The papists have kept the religion of the Turks hidden, and have only told about them what is shameful about them, because they realized that if it came to a dispute, the papacy would have to fall. 14, 303. The evil things in the religion of the Turks are beautifully concealed by the so effective and strong appearance of ceremonies, good customs and false miracles. 14, 303. Our highest protection and strongest weapons against the religion of the Turks are the articles of Christ, namely that Christ is the Son of God, died for our sins, raised from the dead 2c. 14, 304. Nowadays the Turk is powerful, but, if the world will not soon perish, a stronger one will come, who, awakened by God's judgment, will subdue the Turk. 14, 818. Instruction of Pope Alexander VI to Raymundus Peraldus, how he should persuade the princes to help against the Turk. 15, 187 ff. The Turks carry letters with them in war, Arabic, very beautifully written, of which Luther has seen several, that they want to be safe from danger by such mere letters. 20, 2044. Luther's writing about the war against the Turks. 20, 2108 ff. There are a number of clumsy preachers among us Germans, who imagine to the people that one should not and must not wage war against the Turks; indeed, some teach that one should not wield a secular sword. 20, 2108 f. The popes were never serious about waging war against the Turks, but used the Turkish war as a cover to steal money with indulgences from German lands as often as they desired. 20, 2112. The Turk does not fight out of necessity to protect his country in peace, as a proper authority does, but he seeks to rob and damage other countries. 20, 2118. How a Christian should prepare for war against the Turks. 20, 2118 ff. The Turks think much higher and greater of their Mahomet than of Christ, because Christ's ministry has come to an end, and Mahomet's ministry is now pregnant. 20, 2125. No empire has arisen with such robbery and murder, and become so powerful as the Turk, and still daily he murders and robs. 20, 2126. It is commanded to the Turks in their law, as a good, divine work, that they should rob, murder and always devour and destroy. 20, 2126. The Turks' regiment is not a divine, orderly authority to manage the peace 2c. but God's.
1852Turks . 1853
Wrath and Punishment on the Unbelieving World. 20. 2126 f. Our iconoclasts suffer and like to have images on the florins, pennies, rings and jewels, but the Turk has none at all, vainly coins letters from his coin. 20, 2031. The Turk eradicates all authority, and suffers no order in the secular state, as, princes, counts, lords, nobility 2c., but is alone lord over everything in his country. 20, 2131 f. The Turk is such a powerful lord that no king or country, be it which it wishes, is enough to resist him. 20, 2133. The emperor shall be the man to fight against the Turk, and under his banner it shall go. 20, 2138. The Turk considers the four Gospels divine and right, also the prophets, also praises Christ and his mother very much, but believes that Mahomet is above Christ, and Christ is not God. 20, 2146. Luther's advice is that one should not take the armor against the Turk so lightly, and not sacrifice our poor Germans to the flesh bank. 20, 2151. The Turkish people sit daily in armor, so that they can soon muster three or four hundred thousand men. 20, 2151 f. The Turk's people sit in daily armor and battle exercises, so that he can press on and deliver two, three, four great battles in succession. 20, 2152. Luther exhorts the princes to act in unity against the Turk. 20, 2153. Luther's army sermon against the Turk. 20, 2154 ff. The devil seeks through the Turk not only to overthrow the temporal rule, but also the kingdom of Christ and its holy members from the faith. 20, 2157. The Scripture prophesies of two cruel tyrants who shall devastate Christendom before the last day, one, the end-Christ, with false doctrine, the other, the Turk, with the sword. 20, 2157. No kingdom has raged with murders and rages like the Turk; he is the last and worst wrath of the devil against Christ. 20, 2158. The Turks call us no other than Paganos, that is, heathens, but they consider themselves the holiest people on earth. 20, 2164. According to the Scriptures, the Turk is an enemy of God and a blasphemer and persecutor of Christ and His saints by sword and strife. 20, 2166 f. Whoever fights against the Turk, if he starts a war, fights against God's enemy and Christ's blasphemer, yes, against the devil himself. 20, 2167. You shall not fight against the Turk as a Christian, but let your worldly overlord fight, under the same banner you shall travel, as a worldly subordinate 2c. 20, 2168. Luther wanted to wish that no little spot or village could be plundered or led away from the
Turks, but that what could defend itself, young and old, resisted. 20, 2178 f. The Turks would rather be strangled than captured, and they will not accept a prisoner again, even if he would like to return home. 20, 2179. We should resist the Turks as long as we can, and in whatever way we can, and not let ourselves be captured, but choke, shoot and stab until we are lying. 20, 2180. The priests or clergymen of the Turks lead such a serious, brave, strict life that one would like to regard them more for angels and not for men. 20/2182 The Turks often come together in their churches for prayer, and pray with such discipline, silence and beautiful outward gestures that it is nowhere to be found in our churches. 20, 2183. Among the Turks, there are also pilgrimages to the Turkish saints, who did not die in the Christian faith, but in Mahomet's faith, as they confess and boast. 20, 2183. Among the Turks, one sees, according to the outward change, a brave, strict and honorable nature. They do not drink wine, guzzle and eat the way we Germans do. 2c. 20, 2185. The Turks keep their wives in such restraint and beautiful manners that there is not such arrogance, lewdness, frivolity 2c. among them as there is among us. 20, 2186. It is better to drink wine moderately in Christ and to be merry, than to pretend to be such a good sour thing apart from Christ as the Turks do, which Christ himself did not pretend. 20, 2186. Under the holy appearance of the Turks lie hidden, yes, unconcealed, many monstrous abominations, namely that they not only deny Christ, but also blaspheme 2c. 20, 2187. The Turk does not force anyone to deny Christ and adhere to his faith. 20, 2191. The Turk fills heaven with saints by physically murdering Christians, but the pope, as much as there is in him, fills hell with Christians by his blasphemous doctrine of man. 20, 2191 f. Luther's exhortation to prayer against the Turk. 20, 2194 ff. It behooves us, each according to his profession, to defend ourselves against the Turk and to do what he can, to the last breath. 20, 2201. How one should pray against the devil, pope and Turk, publicly and in particular. 20, 2207 f. The Turks believe and say: No one can die, his hour has come, that is why they are so foolish and foolhardy, they think they are right to do so. 20, 2211. The Turks reject the entire Holy Scripture, both New and Old Testament, as now dead and unfit, and allow no speech nor disputation of the Holy Scripture, remain on their Alkoran. 20, 2221. The Turks say:
1854Turks - Turkish tax. 1855
It is the most necessary thing in their law that one should speak these words everywhere: There is no God but God, and Mahomet is God's apostle, and that God is great. 20, 2239 f. Luther's exhortation to the pastors in the superintendency of Wittenberg to exhort the people to repentance and prayer against the Turk. 20, 2284 ff. Some princes and lords, it is said, have kept the tax and sent no help against the Turks, which we were shocked to hear 2c. 20, 2286. Our prayer against the Turk will be our testimony before God that we cordially resisted his wrath and the Turk, our property, and would have gladly saved poor Germany from sins, God's wrath 2c. 20, 2287. A man who came to Luther from Venice says that the Venetians, the Pope, the Florentines and the French publicly accepted the Turk as a confederate. 21a, 1299. Luther issues an exhortatory sermon, "a sermon against the Turk." 21a, 1371. Melanchthon and Jonas united publish a writing against the Turk. 21a, 1378 The pope sends two bishops to Germany to give all the gold and silver that is in the churches throughout Germany to King Ferdinand for help against the Turks 2c. 21a, 1406. 1408. Luther is surprised that almost only Lutherans are sent against the Turks, and fears that treason is behind it. 21b, 2817. A brilliant legation of the emperor, the Frenchman, the pope and Ferdinand has set out in Turkish clothes, loaded with precious gifts, to the Turk to ask for peace. 21b, 3119 f. 3122 f. The Pope, the French, the Venetians, the Turk have formed a conspiracy against the Emperor, and pay for the Turk's army 300,000 gold florins every month 2c. 21b, 2964. 2966. 2961. The money collected from the pallia, annatas, letters of confession, indulgences 2c. against the Turk serve for the Turk against the Christians. 21b, 2961. Such monstrosities as the alliances of the most Christian king of France and the most holy pope with the Turk have not been seen in many centuries. 21b, 2969. The Turks think that virgins also conceive and give birth, they are not surprised that Mary became a mother and nevertheless remained a virgin. 22, 1146. The Turks keep their worship very strict and rigid with praying, fasting, think much of Christ, honor Mount Horeb 2c. 22, 1696. The Turks say that there is only one God; on his left hand sits Jesus Christ, but Mahomet sits on the right.
to the right hand 2c. 22, 1696. The Turks think they are God's people, say Abraham sacrificed Ishmael, not Isaac 2c. 22, 1595. 1602. The Turk has oppressed the Saracens one by one, who were previously lords in Syria, Asia, Jerusalem, the Promised Land, Africa and Greece. 22, 1597. The Turk has such great successes, victory, even appearances of godliness, that he mocks us Christians as idolaters. 22, 1599. The oaths of the Turks are: by God, the creator of heaven and earth, by Mahomet, his servant, and by the eighty-four prophets sent from heaven. 22, 1599. the Turk is a cruel, fierce enemy, and not to be despised; is very powerful, capable of many people; is a well-practiced man of war, very wise; conquers whether with artificial attacks 2c. 22, 1604. If not a Michael or Raphael stood for us, was with us and defended the Turk, we would have perished long ago. 22, 1604. Our Lord God fought with the Turks two years ago before Vienna, that he lost eighty-two thousand men with the pestilence 2c. 22, 1610. The pope, Venetians and French are in alliance with the Turks. 22, 1616.
Turk-eaters. The Turkish devourers deceive the people with their ungodly illusion of indulgences, and plunge them into ruin of their possessions, body and soul. 4, 1187.
Aid to the Turks. The Landgrave of Hesse asks Luther to advise the Elector that he, along with the other Protestant states, should refuse the Emperor aid to the Turks. 21a, 1391 f. Luther indicates to the Landgrave that he has not been able to do anything in the matter of persuading the Elector not to agree to help the Turks, since he has not yet been asked for advice. 21a, 1396 f.
Turkish War. Luther answers Spalatin's question as to whether the Turkish War can be approved and advised according to Scripture. 21a, 129 f. Luther, asked by the Elector to give his opinion on the Turkish War, advises him to take part in it. 21b, 2246 ff. There are so many probable reasons for this that Luther can hardly refrain from believing that the Turkish war was being waged with terrible treacherousness. 21b, 2835.
Turkish tax. Luther asks the governor Lippold Klitzing to work towards exempting the clergy in the Electorate of Brandenburg from the Turkish tax. 21b, 2658 f. Luther writes to the court preacher Jakob Stratner in Berlin that the clergy in the Electorate of Brandenburg should not be exempt from the Turkish tax.
1856Turkish - Remnants. 1857
should be forced. 21b, 2659 f. Luther thanks the Elector for the exemption from the Turkish tax. 21b, 2733 f.
Turkish. It is better to have the Turkish emperor as an enemy than for a Christian to plead against us. 3, 309. The Turkish Empire is larger and more powerful than Hispania, France, England, Germany, Welsh, Bohemia, Hungary, Poland, Denmark, all together. 13, 2563 f. Mahomet's doctrine of his own works and especially of the sword, that is the main part of the Turkish faith, in which all abominations 2c. are heaped together. 20, 2125. The Turkish faith is patched together from the Jewish, Christian and pagan faiths. 20, 2125. The Turkish faith has not come this far with preaching and miracles, but with the sword and murder, and has succeeded through God's wrath. 20, 2127. The Turkish saints are the devil's saints, who want to become godly and blessed by their own great works and help others without the one Savior Jesus Christ. 20, 2182. By calling upon the Turkish saints, many are helped and many great signs happen, just as has happened with us. 20, 2184.
Tyrants. Moses calls such people tyrants or giants, who usurp both temporal and spiritual power and sin most surely. 1, 473. God puts the tyrants to shame with all their attacks and persecutions. 3, 691. No one can improve or reform the godless tyrants but he who will put an end to the wicked by the appearance of his future. 4, 780. We overcome the tyrants with patience and silence, but the lying teachers with the double-edged sword of the word. 5, 364. From the histories it is found in heaps how God overthrows, casts, hurls, exterminates and savagely deals with tyrants and godless kings and lords. 5, 725. The tyrant can be publicly reproached and hated, but the flatterer must be praised and honored. 5, 873. A tyrant wants to be free and create what he pleases; a flatterer does not want to be free, but presents himself as the most loyal subject. 5, 873. Death, sin and the law are our enemies and tyrants, who rage against us and rule over us with complete right. 6, 135. You can see in all tyrants: once they have tried Christian blood, the devil does not let them celebrate, always incites and drives them on to more murder. 13, 1092.
Tyre. Tyre and Sidon have been the most famous cities throughout the world. 1, 666.
u.
bad. If we are in trouble, we should not be surprised, because it happened to John and Christ. 13, 2731.
Adversity, that. God afflicts us with adversity only so that we may learn to serve him out of a pure heart, without regard to good or reward. 4, 564. It is difficult advice that in the midst of adversity one should model the Lord as lovely and kind, and look upon him as stronger than the present adversities. 4, 1045. The wickedness of the world always remains the same, therefore the same evils are always in the world. 5, 1502. Our present experience testifies that the best and surest means to overcome all evils is to be quiet and safe and to leave everything to God. 6, 383. God afflicts His own with many evils, so that they lose confidence in their own righteousness and realize that they are nothing 2c. 6, 501 f. It is good that we are always afflicted with adversity and difficulty, so that we do not become weak, fall and sin because of the adversities of the world. 10, 1900. God's deliverance from evil cannot happen in any other way, for God takes us to Himself with grace and puts an end to this temporal life. 13, 1336. The passages of Scripture that attribute evil to God do not speak of the evil of guilt, but of the evil of punishment. 22, 1692.
Evil. One should not deny sins before God, before whom no one is righteous, but before men we can and should live without wrongdoing. 4, 558. An evil deed should be carefully investigated, certainly recognized and proven by witnesses, and thus punished according to the law. 3, 1505. In every misdeed, especially slander, there are greater torments than advantages, since the wretched man must suspect all danger, all evil. 4, 598.
Evildoers. The evil-doers, the false comforters, are always the teachers and originators of despair and presumption, but never of hope. 4, 523. Evil-doers are mainly the enemies of the godly, who are the originators that the trust in God is not recognized. 4, 554: How one should comfort the evildoers who are to be removed. 13, 1755.
Remnants. Because the remnants of sin still remain in us, we do not fulfill the law perfectly. But this is not imputed to us who believe in Christ. 9, 343 f. Although there are still remnants of sin in the saints, they are dead, because they are not imputed to us because of our faith in Christ.
1858Uberdruß - Undunl. 185S
are to be reckoned. 9, 380. God does not impute sin to those who repent and embrace Christ, their reconciler, in faith, for which reason the remnants of sin are not imputed. 9, 690 f.
Overwhelm. Those whom Satan could not overcome, neither by quantity, nor by greatness, nor by powerful effect, he more often brings down by stoppage and weariness. 4, 1044. Our doctrine is threatened by great danger through sluggishness and disenchantment with the word of God. 4, 1750 f. That the Jews believe so little is the fault of the hostile vice called Ueberdruß, because they were used to miraculous signs from their fathers and showered with God's word 2c. 12, 1188. Luther says: "I fear that the devil also wants to cast out the gospel among us, not with sword and force, but with idleness. 12, 1189. Sloth and idleness is a harmful plague, so that the devil bewitches and deceives many hearts, so that he may overtake them and secretly withdraw the word of God again. 10, 49.
weary. We see that we are getting tired just like the Jews, and are so full that the flour, like the mouse, tastes bitter to us. 12, 1189.
Abundance. Many people become angry through abundance; this is not the fault of divine blessing, but of their bad heart. 1, 856. In abundance, man's heart cannot restrain itself nor contain itself from pride; when things go badly, it soon wants to despair and despair. 3, 1763.
overlook. If a person in authority cannot overlook, he will not be able to govern a community. 9, 734. If we can bear and easily overlook our infirmities and sins, of which we commit many daily, let us also bear those of others. 9, 734.
translate. To translate rightly is to adapt what is said in another language to one's own language. 22, 1920. To translate the prophets into German is a great, arduous work, since they do not want to leave their Hebrew way and do not want to follow the German, foreign way. 21a, 1167.
Translation, that. The way of translating is not to look too close to the word, nor too far, but to take it quite actually, according to each language. 22, 1920. In translating, the letter gives the right sense, not the spirit. 22, 1545.
Translation. The German translation of the prophets will be the best after the Hebrew, and has also become truly sour for us. 22, 1426.
overcome. In this way we overcome God, if we do not leave the promise, or God who gave us the promise, but persevere in prayer and faith. 2, 952. The Lord makes of us people who are able to overcome through Him everything that the world and the devil in their highest wrath can ever do. 5, 365. In the war against the devil we look up to Christ our King and overcome. 5, 379. No one wants to be called overcome, and (as Quintilian says) there is no one who would not rather be considered to know it than to learn it 2c. 18, 1749.
left over. What is left in the Christians of the old and evil is sin, which is not imputed to them because they work on it daily, change it and renew it. 12, 324.
Ulm. The Ulm City Council agrees to the Concordienwerk. 21b, 1998.
uncircumcised. Jeremiah says (Cap. 6, 10.): "The Gentiles are uncircumcised according to the flesh, but Judah, Edom, Israel, who are circumcised according to the flesh, are much worse, neither are the Gentiles. 2c. 20, 1879. Daniel converted the great kings and countries of Babylon and Persia, as Nebuchadnezzar, Cyrum, Darium 2c., and yet they became Gentiles, uncircumcised, and not Jews. 20, 1882. Joseph teaches Pharaoh's king his princes and people (Ps. 105, 22.), and yet leaves them uncircumcised. 20, 1882.
Uncircumcised. That also the uncircumcised are God's people, there are plenty of examples: the Ninivites, the king of Tyre. 22, 410.
The impenitent. God's judgments should not be hidden from the impenitent, otherwise we will stain ourselves with their sins, if we will consent to it. 1, 1208. The church publicly casts the impenitent, convicted and overcome, out of the congregation and publicly declares them rejected from God's kingdom. 11, 1760.
Unchrist. An unchristian is fearful in misfortune, puffed up in happiness; completely downcast and arrogant at the wrong time. 8, 1651. The faith, religion and worship of the pagans, Turks, current Jews and unchristians is always vain, uncertain, erroneous, newly invented, void, without God's word. 12, 1210. Unbelievers and pagans beat each other over the head, choke and murder for the sake of a word. But we Christians are to be kind and merciful, forgiving and giving gladly. 13, 2177.
Ingratitude. If you want to be a good Christian, help all poor people with your body and with your good, but do not hope for thanks, but-
1860undankful - disagreement. 1861
who expect ingratitude. 1, 977. Whoever wants to live under God, let him be helpful and serviceable to everyone and get used to suffering and tolerating ingratitude. 1, 979. The histories of the judges, also the books of the kings, indicate that the Israelites paid God for His good deeds with disobedience and ingratitude. 3, 1865. We all, each in his profession, should show all faithfulness and kindness to everyone, and receive in return ingratitude, hatred, envy, persecution and all misfortune. 9, 1210. God's word must always go for bread with its preachers and have ingratitude as a reward, so that it brings such great good, as it has always done. 12, 392. God is not moved by ingratitude to be evil, but always remains merciful and good to everyone who needs his help. 13, 866. A Christian should know that with all his good deeds he will not earn thanks everywhere, but will have to suffer ingratitude. We should not let this move us to stop serving and helping others. 13, 866. The Lord asks about the nine lepers whom he had healed, to show how hostile he is to ingratitude. 13^ 867. The Gentiles have said that ingratitude is the greatest vice. 13, 2348. The virtue that can suffer ingratitude has no one but God and the right Christians. 13, 2350. A Christian should refrain from earning ingratitude with all his good deeds, faithfulness and service, and be careful not to be moved by it to serve others any longer. 13, 2351. In spite of the ingratitude, continue and say, "I have lost my good deeds to him, but I have brought another, and I have served him well. 13, 2352. Then we will be fine Christians if we have a firm faith and trust in God's goodness, then are grateful to God and man, and finally have patience and suffer ingratitude. 13, 2353 f. It is a common vice in the world to make people unwilling and disgruntled through ingratitude, so that they henceforth do not want to help anyone 2c. 13, 2353.
ungrateful. We must live among ungrateful people and not be annoyed by it, nor stop doing good, whether people thank us badly for it. 12, 944. This is the best test and sign of a true good work, when those who are served by it are not only ungrateful, but also do evil for it. 12, 944 ,f. Where one finds an ungrateful heart, the desire and love that one should help and do something for the benefit of the people vanishes. 13, 2349.
Ingratitude. Bernard says: "Ingratitude is such a vice that it dries up the well of goodness. 2, 1315. God can
God will tolerate ingratitude for a while, but he will not let it go unchallenged in his time. 3, 966. God will avenge and punish ingratitude against his benefits, so that all kinds of God's plagues will follow. 3, 1822. This is great ingratitude, that one takes great offense at outward poverty and does not rather rejoice in the great spiritual goods. 4, 2127. Christians, according to the example of Christ, must earn nothing but the highest contempt and ingratitude by their good deeds. 5, 370. All pagans have cursed the vice called ingratitude as the highest and said that it is the mother of all vices. 12, 938. One reads of those in Arabia called Nabatheos that they were so hostile to the vice of ingratitude that they punished it with death and held it equal to murder. 12, 938. Who would believe that such wicked people would be on earth, who would show great ingratitude to God for the highest, eternal blessing? 12, 939. Ingratitude is the most shameful vice and the highest dishonor of God, which the world is full of, even up to the heavens. 5, 1184 f. St. Bernard says: "Ingratitude is such a cursed, shameful vice, like an evil, dry wind, which dries up all the brambles of grace and good deeds with God and man. 12, 941. For our ingratitude, the sky should be black and the earth should be salted, unless God spared the little pious Christians and still stopped them. 12, 943. If you want to be vehemently angry because of ingratitude, and therefore do no more good, then you are no longer a Christian, do yourself harm and yet do nothing. 12, 944. We should severely rebuke and punish the vice of ingratitude and admonish everyone to beware of it, but we must take care that it will not be so in the world. 12, 944.
illegitimate. Those who live together out of wedlock cannot have a good conscience, because they are against God's word and not together in God's name. 12, 1990. 2004.
disunity. Since the Sacramentarians and the Anabaptists rose, the accusation was generally made that the followers of our doctrine were divided. This angered a great many 2c. 9, 295.
Disunity. The disunity in the papacy is so great that one priest is not one with the other, even one altar server with the other. 3, 207. Experience teaches that disunity tears apart and devastates country and people, household and everything. 13, 274. Many, when they are in disagreement with their neighbors, de-
1862Unfaithful - Unbelief. 1863
keep themselves from the sacrament and do not want to pray the Lord's Prayer, worrying that they will pronounce judgment on themselves 2c. 13, 777. The devil's way is that he likes to cause dissension, because he is a murderer and enemy of life. His children follow this way, who like to scold and quarrel. 13, 1010 f. Where disunity or other misfortune comes from the teaching, it is not the fault of the teaching, but of the people who misuse the teaching. 13, 1612 f. Because most of the people are clever and disputatious and do not want to base themselves on God's word or merely follow it, this is where all error and disagreement comes from. 13, 2200. Through disunity all empires in the world have fallen: The Persian, the Chaldean, Alexander's and the Romans' empires have perished because of it. 22, 1611. The cause of disunity in marriage is often that the wives do not consider their husbands in anything. 22, 1992.
Unfaithful. Proof of how the most disgraceful unfaithful and abominable men have come from the highest, finest men. 19, 1890 f.
unfriendly. Unfriendly people are the strange heads who don't put up with anything without what they pretend, everyone should follow them 2c. 12, 385.
Discord. The Christians give neither after nor action to discord, but must suffer alone, bear the guilt for it, be called disobedient and rebellious. 5, 977. Everyone is now complaining and crying out that the gospel is causing much strife, discord and disorder in the world, and that everything is worse than ever before. 7, 402. All unhappiness is with those who give rise to strife. They are not God's but the devil's children because they follow his ways. 13, 1011.
barren. In the Old Testament, it was a curse and a disgrace if a woman was barren. 13, 2702.
Hungary. Mary, Queen of Hungary. Luther attributes the Psalms of Consolation to her. 5, 1 ff. Hungary is convicted that God has no pleasure in the seven-year vows to Aug, since it is devastated by the Turks. 6, 1284. Spalatin reports to Luther that the Queen of Hungary and the Queen of Bohemia have arrived in Augsburg. 21a, 1506. Melanchthon writes to Luther that Queen Mary of Hungary is endeavoring to conciliate her brother against us 2c. 21a, 1516.
Impatience. In the world, everyone lets God go through impatience, and subordinates himself to protect with rights and fencing. . 5, 8. With impatience people hinder themselves that they cannot pray and praise. 5, 625.
impatient. We should not become impatient, but learn to forgive and wait, and always persevere in faith. 5, 625.
Disobedience. Through disobedience to God, everything that was in the body became disobedient. 3, 78. Disobedience is a greater sin than death, unchastity, stealing, cheating and what can be understood therein. 10, 1358. God finally brings down disobedience with happiness, however great it may be; but he finally helps the obedient and adds happiness. 13, 761.
Unchurched. The unchurched turn up their noses at the praise of the married state; they do not see that the command of God is attached to it. 3, 1095.
Unjust. The unrighteous must have the law laid upon them, so that they may be prevented, or they may be taught to know what they are. 9, 879. Because all kinds of filthiness and evil desire still clings to us, Scripture counts us in this respect as unrighteous and sinners who must have the law according to the flesh. 9, 881. Since there is no righteous person on earth who does not sin in doing good, the unrighteous sins much more when he does good. 18, 57.
Unrighteousness. Apart from Christ there is nothing but to love unrighteousness and not to hate the ungodly. 5, 399. Whoever calls on the name of the Lord renounces unrighteousness. 9, 1884. Unrighteousness means everything that does not follow the law of God, and includes both transgression of the spirit and of the body. 12, 122. Christ redeems us through faith from all unrighteousness, sets us free again to live divinely and heavenly. 12, 122.
uncertain. These are fables of the school theologians, who only deal with opinions that man is uncertain whether he is in the state of blessedness or not. 8, 1377. The papists teach: Even if a man is pious and righteous, he does not know whether he is in God's grace, but it remains uncertain until the last judgment. 19, 1857. The papists have taught that a man (even one who repents) must be uncertain whether he is in God's grace and whether his sins are forgiven. 20, 1639. If one does not do according to the pope's command, it shall bring him damnation; again, if one does, one shall be uncertain whether it is pleasing to God or not. 22, 1059.
Unbelief. Unbelief is the cause and origin of all sins, and when the devil has taken away the word from the hearts, he is
1864Disbelief - Unbelief. 1865
Nothing is difficult anymore. 1:180 Unbelief or doubt in God is followed by all evil, for nothing can be worse than disobeying God and obeying the devil. Unbelief and turning away from God is the root and origin of all sins, as the origin of all righteousness is faith. . 1, 199. Unbelief is not understanding the works of God. 3, 52. In unbelief we must remain after Adam's fall until God makes us different and puts faith in our hearts. 3, 52. Unbelief naturally clings to all of us after Adam's fall. 3, 52. Unbelief always wants to see and feel where it should remain. 3, 218. Unbelief is a cursed thing, makes everything bitter and uncertain; faith is a blessed thing, brings all good and joy. 3, 225. Unbelief makes an enemy out of God and the Father. 3, 1452. Unbelief is the main sin in all men, also in paradise it was the beginning and the first, and remains the last of sins. 8, 654. With the first humans, the devil's main purpose was to lead them from faith into unbelief, from which all sin, as the fruit of it, had to follow. 8, 655. Although good works are praiseworthy in themselves and commanded by God, they are nevertheless corrupted by unbelief, so that they do not please God for its sake. 8, 656. If you have unbelief, impatience or other evil thoughts, you should not despair, but see to it that you do not let them take you captive. 9, 1194. Unbelief is nothing else but blasphemy, so that God is taken for a liar. 10, 2185. There is no sin so great as to condemn a man, for unbelief alone condemns men who are condemned. 11, 952. Unbelief alone is the cause of all sin and vice that has now taken over. 11, 1371. There is no sin on earth but unbelief; from it all other sins flow. 11, 1403. Then a man is lying to God when he does not believe that he will keep what he promises. Therefore, unbelief is the greatest sin of all. 12, 1347. Unbelief is a blasphemy that gives the lie to God. 11, 733. No man has ever written about the sin of unbelief, neither Aristotle nor any astute philosopher. 12, 1406. The Holy Spirit teaches: These are not the right sins, outward killing, being stingy, unchaste 2c., but unbelief, from which the outward vices flow. 12, 1406. Unbelief is the right main sin, and the source from which all sin flows. 13, 590. As long as unbelief remains, you are a damned sinner.
This alone can help you, that you believe in Christ and take comfort in Him against sin and death. 13, 591. Unbelief can be resisted with nothing else than the word of God, which our dear Lord Christ himself preaches to us. 13, 662. The whole world knows nothing about the judgment that heaven is closed to unbelief and hell is open. 13, 2034. Unbelief is not a quiet thing that lies in the heart, rests and celebrates, but springs up and brings forth all kinds of evil fruit. 13, 2036. There is no sin left in the world but unbelief. 13, 2092. No greater dishonor can befall our Lord God than through unbelief; through it we make God a devil. 13, 2489. The Scripture looks into the heart and at the root and main source of all sin, which is unbelief at the bottom of the heart. 14, 97 f. As faith alone makes righteous and gives pleasure to good outward works, so unbelief alone sins and brings up the flesh and gives pleasure to evil works. 14, 98. Christ calls unbelief alone sin. It is the main force of all sin and is called the head of the serpent in Scripture 2c. 14, 98. Before good or evil works are done, as the good or evil fruit, there must first be faith or unbelief in the heart as the root. 14, 98. It is all false, hypocrisy and sin that is done apart from faith or in unbelief, however good it may be. 14, 100. This is the sin of unbelief, to doubt the mercy of God, who wants one to believe with the firmest confidence that he is merciful. 18, 1936. As faith alone is and does all righteousness, so unbelief is and does all sin. 19, 277. Unbelief brings all other sins after it, since it is the main sin against the first commandment. 19, 1453.
Unbeliever. The unbeliever fears and is terrified of all creatures, for since God is against him, all things must also be against him. 3, 23: The devil reigns in the unbelievers so that they follow him and do not resist him. 3, 93. The unbelievers have stupid, despondent consciences. 3, 118. The unbelievers find their work and food much more sour than those who believe. 3:118 If an unbeliever could kill God, suppress the truth and erase the divine word, he would do so. 8, 250. The unbelievers are not only the gross public sinners, but much more the great saints who rely on their free will, works and piety. 9, 1020. The unbelievers follow their lusts and let the flesh take over.
1866Inequality - Weeds. 1867
They sin against their conscience. 12, 485 f. Although all unbelievers are vain, not all will suffer the same punishment. 18, 8.
Inequality. There is no church on earth with so many inequalities and ways in worship and in the church as in the Roman one. 20, 1790.
Misfortune. The common misfortune also befalls the saints and prophets, but not as a punishment for them, but for their blessedness, so that they may be proven in their faith by it 2c. 2, 135. The human heart can bear misfortune much easier than great happiness and when it is full. 2, 1849. All misfortune on earth is solely the fault of unbelief. 3, 52. God sends misfortune so that he alone may be recognized and honored as the one who alone can help. 3, 810 f. No greater calamity has come into the world than that all idolatry and false doctrine is hidden under the name of God. 3, 1074. If one no longer looks at the misfortune that should humble us, it soon follows that the gospel no longer tastes good and all kinds of abominable vices enter again. 3, 1839. Whoever comes to see and feel the Father's love toward us in the Scriptures can easily bear all the misfortunes that may exist on earth. 5, 3: We should not despair in adversity, but in hope of salvation bear the adversity, the Lord will not forsake us. 5, 111. Whenever calamity is imminent, God sends His word beforehand so that the wicked may be invited to repentance, but the godly may learn patience. 6, 768. When calamity comes, hearts turn to religion. 6, 772. The Gospel does not teach us how to get rid of misfortune and have peace, but how to remain under it and overcome it. 12, 346. No matter how much misfortune comes upon us, we should still firmly believe that the will, goodness and mercy of God and Christ remain firm and will not be changed. 12, 1754. All misfortune, however great it is in your sight, is less than nothing in the sight of our Lord Christ. 13, 983. God lays up calamities with the intention that we may recognize our sins and amend ourselves, and, saved by the Lord, give thanks to his name. 14, 1084.
Universities. Christ himself would be found by the universities to be a heretic in many things, and to have spoken against the Holy See. 4, 773. That there is no teacher in all universities today who could interpret one chapter of Paul, one psalm, is the fault of their eyes, not of the Scriptures. 6, 369. Luther
it seems good that in the lectures of the University of Wittenberg the Thomistic physics and the Thomistic logic fall, because the Scotistic physics and logic are sufficient. 21a, 120 f. Luther asks Duke John Frederick of Saxony to take care of the university so that it does not fall apart. 21a, 745 f. Luther sends Spalatin the draft for the improvement of the university. 21a, 747. Letter from Elector John and Duke John Frederick to Luther that they want to use all diligence to preserve the university. 21a, 752 f. There is a rumor that the mind of Prince John is alienating himself from the University in Wittenberg; if this should be true, we will break out of all gates 2c. 21a, 774. Luther asks the Elector John to send one of his advisors and to take care of the university. 21a, 780. Luther apologizes to the Elector John for having pressed so hard for the ordering of the university, but he had been forced to do so by circumstances. 21a, 799 f. Fulda and several rich monasteries have been universities at first, reading, preaching and working, so that the youth would be taught about God and good arts. 22, 1527.
University program. The university program by which Luther invites to the doctorate of M. Peter Hegemon. 21b, 3139 f.
Unchastity. Healing from unchastity must be sought from God through prayer. 3, 1289. Augustine's advice against unchastity. 3, 1289. Unchastity would like to rule in the flesh of a young man, but Christians do not obey it. 5, 389. Prince Scanderbeg especially exhorted his warriors to chastity and said that no thing so deprives joyful men of courage as unchastity. 10, 752. No one is guilty of the unchastity of the clergy except the pope, so that he has forbidden marriage to the clergy. 11, 367. There is no more abominable strengthening of the flesh and unchastity than in the monasteries. 19, 1693. What is unchastity apart from marriage, as adultery, fornication, impurity 2c., I may not betroth in the monastery, God has forbidden it to me before, laymen and monks. 19, 1867. Unchastity can be resisted by God's word and order, but the devil has it all wrong, forbidding marriage, through his governor, the end-Christ to Rom. 22, 709.
Tares. Among the Christians, who are the right good seed, but nevertheless weak, are found the tares, the false Christians, who nevertheless have the Christian name. 13, 186. You cannot weed out the tares, nor can you weed out the false Christians.
1868Unlust - Unrest. 1869
The church must be made pure of all these things. 13, 187 Because the tares are also found in heaps among us, the evil rumor comes: If the teaching were right, the people would also be more pious. 13, 187 It is an abominable blasphemy to accuse Christ and his gospel of being responsible for the weeds in the church, which the devil sows. 13, 188. We should be undaunted and not abandon our ministry when we see tares springing up among the wheat, but confidently persevere. 13, 188. The Lord speaks of such a pulling out of the tares, which is done with the sword, as one takes the life of the wicked. The church does not use the sword, but the word. 13, 190. When Christianity was at its best, in the time of the apostles, when Paul preached at Corinth, he already complains about the tares. 13, 1636.
Listlessness. We should not only look at the unpleasantness, but also at the good in our states. 3, 1650 f.
Intemperance. God tells you, and commands you by eternal damnation, to desist from the unchristian nature of intemperance, or you will lose His grace and eternal blessedness. 12, 600.
Immature. Infants are not young children, but bad, simple-minded, silly people, who are like children, that is, who put all reason aside 2c. 5, 204. The Lord calls people underage who think nothing of their actions, do not ascribe anything to their wisdom, do not consider themselves anything, but only consider God to be wise and prudent. 11, 2180.
useless. That which is done without necessity and just cause is called futile and "useless. 3, 1194.
Disorders. The doctrine of grace and peace does not arouse the disorders, but the pagans, the nations, the kings 2c. who rebel against the Lord and his anointed. 9, 688.
Injustice. God does not leave injustice and evil unpunished, even if he has forgiven it for a while. 3, 142. God uses to make right out of wrong. 3, 630. We should realize that we never suffer an injustice without God being offended sooner and more than we are. 4, 257. The weak think that they are wronged by the adversaries, therefore they are justly unwilling and angry. 4, 345. In every injustice that befalls us, we must not arrogate justice to ourselves, but reject it from us and sacrifice it to God. 4, 371. The text Joh. 18, 19-24. was used in the papacy as if a Christian man was not guilty of suffering violence and injustice. 8, 897. One should suffer injustice and violence, but in silence.
One should not remain silent, for a Christian should bear witness to the truth and die for the sake of the truth. 8, 936. Injustice means that sin which goes so far as to annoy the neighbor. 9, 1464. If a little injustice or too close happens to you, think what God has given you in return and will give you His grace and blessing. 12, 942.
unclean. It is likely that the unclean animals are harmful and unwholesome for food and for the human body. 3, 1478 f. It is quite common that those who are most unclean boast more about God and his word than the godly. 4, 2148 f. Impure is everything that is best in a man who is not enlightened by the Holy Spirit, namely wisdom, religion, justice 2c. 6, 614. Spiritually, man is also unclean in this life, for he is not yet without sin, even though he has forgiveness of sins and is sanctified by the Holy Spirit. 12, 1239 f. Even in the saints there still remains weakness, impurity and sinfulness, which is to be interpreted, and yet is not imputed to them, because they are in Christ and sweep it out. 12, 485.
Impurity. Experience teaches that we have ignorance of God, certainty, hatred and enmity against God, disobedience, impatience 2c. from innate uncleanness. 1, 203. The uncleanness, since the heart is defiled by unchastity, anger, envy 2c., is also recognized by reason and the flesh and rejected. 5, 575. The prophet prays against the uncleanness of the heart, which reason does not recognize, namely that the hearts should be undefiled and pure from false opinions about God. 6, 576. Uncleanness means all carnal lust apart from the marriage state, which the apostle does not want to call uncleanness. 12, 452. As long as we remain in faith and sweep out the remaining impurity, it should not be imputed to us. 12, 484. Man must not despair of himself or think himself condemned and rejected before God because of his uncleanness, nor must he cease to exercise his faith and correction 2c. 12, 1240.
Unruhe, Anton. Luther thanks Anton Unruhe, judge in Torgau, for providing the poor woman Margaretha Dorsten with her rights. 21b, 2249.
Unrest. Instead of complaining that unrest is caused by the gospel, they should rather complain that the gospel is so despised. 5, 92. The nature of Christ's kingdom is that it cannot be without unrest, not through His fault, but because the devil and the world cannot stand this King. 5, 84. The teaching to
1870Cleanliness - difference. 1871
The reason for which riots and upsets are caused is not our doctrine but Christ's. We cannot deny this. We cannot deny this. 9, 589.
Impurity. Impurity means the impure life and nature of the world in all kinds of pleasure, wantonness, and boasting. 12, 590.
Nonsensical. In the nonsensical, the frenzied, the devil has only taken over the body and plagues it, not the spirit or the soul, therefore the latter remains unchanged and unharmed. 22, 738.
Innocence. In the state of innocence, women would have borne children, but not with fear, lamentation and distress. 3, 57. In the presence of men, we should not let go of our innocence in the face of slanderers. 4, 558. If a false accusation is laid against a man, he should not let it remain, but should freely present his innocence. 8, 908. The Lord presents his innocence to the false accusation of the Jews, and takes the judge's conscience and eyes as a witness. 8, 908. We should not let innocence go, and we should not allow it, lest our cries repel some simple-minded people from the faith. 12, 1325. The testimonies of the innocence of our Lord Christ serve to make us conclude: God imposed suffering on Him so that we would be freed from sin and reconciled to God. 13, 422. With the innocence of Christ we can comfort ourselves against sin and all misfortune. 13, 424.
innocent. A man who is innocent should pray against the adversaries, who can have no righteous cause against him who has an innocent conscience. 4, 363. What Christ suffered innocently caused our guilt and sin. 13, 424. Christ suffers innocently. God tolerates this and has decreed that you should take comfort in the fact that he does not suffer for himself, but for you and the whole world. 13, 423.
immortal. The world cannot believe that the soul is immortal. 5, 1437. It came to this, that the other day at Rome, truly masterly, the holy article was decided, that the soul of man is immortal. 15, 1546.
Immortality. This proves the immortality of the soul, that no creature but man can understand the course of heaven or measure heavenly bodies. 1, 55. We have the hope of immortality through Christ, whether we are put under death and all misery because of sin. 1, 105. The article of immortality shines in the Old Testament saints, who certainly also believed in the resurrection of the dead. 2, 1306. Since Aristo
When Plato spoke of the soul, he was careful not to speak of its immortality. 5, 1437. Plato did not express his opinion about the immortality of the soul. 5, 1437. The presumption of men seeks immortality here on earth, but the glory and eternity of God is not regarded. 22, 1724.
blameless. Although a Christian is another man before God, he must also take care that he is blameless before the world. 9, 898.
distinguish. If the gospel is not clearly distinguished from the law, the Christian doctrine cannot be preserved unadulterated. 9, 415. The law and the gospel must be distinguished rightly and well; where this is not done, neither the law nor the gospel can be understood 2c. 9, 799 f. It is a great foolishness, even folly, that one wants to pretend: It is God's word, therefore it is right 2c. For God's word is not one, but distinct. 9, 801. If the Corinthians do not consider the bread to be the body of Christ, or handle it as if it were not the body of Christ, they do not distinguish the body of Christ 2c. 20, 1081.
Differentiation. Carlstadt says that the distinction goes to the memory, while the light text says that it happens in unworthy eating and drinking. 20, 244.
Difference. The difference between the law and the gospel is something all Christians, especially preachers, should know well. 3, 14. Difference between trying God and believing. 3, 523. One reads nothing of the difference between the law and the gospel in the books of the monks, the teachers of papal law, the school theologians, even in those of the ancient fathers. 9, 415. 9, 415. If one rightly recognizes the difference between the law and the gospel, one also recognizes the right way to become righteous 2c. 9, 415. Where the difference between law and gospel is lacking, a Christian cannot be recognized before a Gentile or a Jew. 9, 798. The difference between the law and the gospel is the highest art in Christianity, which all and every one who boast of the Christian name should know and know. 9, 798. Of the difference between the law and the gospel, the enthusiasts know nothing at all. 9, 801 f. The difference between the law and the gospel is this: By the law we are required to do what we should do, but in the gospel we are required to accept God's grace and eternal blessedness. 9, 803. 9, 803. The difference between the law and the gospel can be preached or separated in words, but this is not the case.
1872Unterthan - unworthy. 1873
But to bring it into custom or practice is a high art and bad to hit. 9, 896. The works saints cause difference among the Christians: the priests want to be more than the laity, the monks more than the priests, the virgins more than the married couples 2c. 12, 330 f.
Servant. The woman should be subject to the man. But if it is to be true submission, it must come from love, so that the woman believes that the man is higher and better than she. 12, 2028. This means that Christianity should be obedient and subject to Christ in all things, that it should adhere to him completely and judge only according to his word. 2c. 12, 2029. In the conjugal state, the woman should not only love the man, but also be obedient and subject to him, that she may be governed and bend down. 12, 2029 f. With the words: "He was subject to them", the evangelist summarizes the whole youth of our dear Lord Christ. 13, 152. The words: "He was subject to them" mean nothing else than that Jesus walked in the works of the fourth commandment. 13, 152. 1592, If you want to know what Jesus did in his youth, listen to the evangelist, who says: He was subject to his parents, that is, he did what his father and mother called him to do. 13, 152.
Subjects. When the tyrants command, as in Meissen, Bohemia and in the Mark, to hand over the New Testaments, the subjects shall not hand over one leaf. 10, 401. It is vain God's gift and grace, where pious, obedient subjects are, and such God procures and maintains in the world through his angels. 14, 1836.
instruct. It is not up to a man to instruct a man. 4, 377. He whom God has not instructed does not know God's justice. 4, 401.
Instruction. The instruction of children to the Lord is that by which they are taught to know the Lord Jesus Christ. 3, 1227.
submit. It is easy to believe that everything else is subject to Christ, except what the wicked have. 4, 667. What emperors, kings, princes, authorities and subjects, believers and unbelievers have and possess, this is all Christ's, it is all subject to him. 5, 236.
Infidelity. Unfaithfulness comes from the root that each one seeks his own, especially in commerce and business. 4, 943. Unfaithful are those who are not children in truth and from the heart, but pretend outwardly with a semblance of works, and boast that they are children. 3, 1622.
incapable. To deviate and to be incapable is that people are not able to do anything good according to any of their parts, but only evil. 18, 1923.
Vice. Where one lets a vice be torn down, then there is no counsel, as Seneca says. 5, 884.
Unwise. Those who do not take a serious look at themselves to see if they are true Christians, that is, if they believe correctly, like to hear God's word and live according to it, have become unwise and unintelligent. 12, 924 f.
Ignorance. Cicero has an insurmountable ignorance of God, because one is not able to come to God by reason. 1, 815. Insurmountable ignorance may well be valid in worldly affairs, but not in sacred things and matters of conscience. 1, 816. If insurmountable ignorance were to be excused, it would follow that men could be saved without Christ, if they did as much as was in them. 1, 816. Those who are in the courts of bishops and godless lords abstain from our books with diligence and purpose, so that they may pretend ignorance to their princes. 1, 817. The Lord Christ is revealed for this reason, that he might abolish ignorance, which in truth is nothing other than original sin. 1, 817. The second kind of ignorance is lazy and gross, as when one hears the word cold and sleepy, which he could learn if he wanted. 1, 817. The third kind of ignorance is the affectirte, which one inflicts and makes himself; this deserves double punishment. 1, 817. Insurmountable ignorance excuses only in worldly things, but not in theology. 2, 504. It is not true that insurmountable ignorance excuses entirely from sin. 18, 22. The scholastic teachers have hitherto taught that there is a double ignorance in every matter, especially that which relates to our salvation. 18, 29. Every ignorance is insurmountable for us, but no ignorance is insurmountable for the grace of God. 18, 29. It is not true that insurmountable ignorance excuses from sin, otherwise there would be no sin in the world. 18, 30. The school theologians drew a distinction between gross ignorance and insurmountable ignorance, which excused man from sin altogether. 19, 1454. Of three kinds of ignorance: one is called insurmountable, the other gross, the third accepted. 22, 360 f.
unworthy. Even though I am unworthy to receive the forgiveness of sins and the grace of God, God is worthy that I should
1874Unworthy , the - Valentin. 1875
believe that he wants to forgive sins. 5, 568. Only those who do not feel their infirmities and do not want to be sinners are called unworthy to go to the sacrament. 10, 145. The saying, "Who is unworthy to eat," 2c., is not said of those who would like to be rid of sins, but of those who are in sins and do not want to let go of them. 13, 312.
The unworthy. Also the unworthy become partakers of the body of Christ. 20, 238. The real true body of Christ must be bodily in the bread that we break, so that the unworthy may enjoy it bodily, because they do not enjoy it spiritually. 20, 1088.
Fornication. Fornication cannot be controlled by counsel or medicine, not even by marriage, which is ordained by God as a remedy for the weak nature. 1, 205. Where the word is not or is despised, people must fall into fornication. 1, 444. "They looked after the daughters of men," that is, they had turned their eyes away from God and toward pleasure and fornication to the daughters of men. 1, 445. One must fight against the flames of fornication by reading the Scriptures diligently, calling upon God, working diligently, living a moderate, disciplined life and fasting. 2, 21. The bachelors should beware of fornication, and in order to preserve their chastity, they should strengthen their hearts by reading the Word of God. 2, 21 f. The devil drives the godless people to fornication, so that they obtain what they desire even with great danger, with the greatest suffering of body and soul, even with loss of health. 2, 1260.
lewd. That one tolerates lewd houses in large cities is obviously against God's law, and those are to be considered heathens who let it happen. 1, 1231.
Ur. Ur is the name of a city in Chaldea or Babylonia. 3, 212. The city of Ur got a name before other cities in Chaldea because of its new worship and became famous. 1, 727.
Urim. Urim is the name of the little shield that Aaron had to wear on his ephod. 1, 725.
Ursinus. Luther admonishes Clemens Ursinus, pastor in Bruck, not to leave his. not to leave his position. 21a, 927.
Origin. We would not know anything about the origin of man if we did not have Moses. 1, 681.
Judgment. One should not make a judgment, however certain one is of the matter, unless it has been acted upon beforehand and all things have been investigated. 3:203 God decides by a judgment that the Amorites and the Cananites are to be killed.
3, 1439. All are lying who say that the judgment or interpretation of Scripture is with the holy fathers, the pope and his conciliar; he who has faith judges all things 2c. 11, 2411 f. Pabst, Concilia and all the world are subject with their teachings also to the least Christian, even if it were a child of seven years, who has faith, and should accept its judgment 2c. 12, 336. 12, 336. The spiritual state does not leave the judgment about the doctrine to the faith, but has snatched it to itself, and assigned it only to the power, the crowd and worldly height. 12, 336.
judge. God himself does not want to judge, because he has asked before. 3, 204. Everyone is given the right to judge the doctrine. 3, 1474 f. If a thing is to be judged before God, no wisdom, no laws, no philosophy can judge, but only the spiritual prince, Christ. 5, 470. A Christian can judge all things, all states and things; no wisdom is so great that it does not have to be judged by him. 7, 2438. The audience not only has the right and power to judge everything that is preached, but they are guilty of judging by divine majesty's displeasure. 10, 1543. The Lord Christ commands and gives power to all Christians to be judges of all doctrine and to judge what is right or wrong. 11, 1394. For a thousand years we have not had the power to judge doctrine, but have had to accept what the pope and the concilia have determined. 11, 1394. The certain test to judge all doctrine is God's word and commandment; if you stick to it, you cannot err nor miss and defeat all false pretenses. 11, 1445. The power to discern and judge or test doctrines is with us, not with the conciliar, popes, fathers and teachers. 19, 344. He who is so easy to judge and reprove, and wants to have pure perfection from the Christians, is still a lawgiver, hypocrite and stick master 2c. 12, 384.
Usingen. There is no hope that Usingen will give way to Christ, since he has already been trained and prepared for hardness by long custom and art. 21a, 429.
Uttenhofen. Luther asks the chancellor Christian Beier to promote to Ambrosius von Uttenhofen that his banishment from the Electorate be reversed. 21b, 1908.
V.
Valentine. Valentine is the patron saint of falling sickness. 3, 1161. No saint has ever been sainted for the sake of his humility or for any other reason.
1876Valerianus - Father, the (God). 1877
Virtue has as great a following, veneration and name as St. Valentine for the sake of the falling sickness. 3, 1169.
Valerianus. Valerianus, a not bad Roman emperor, having been captured, was made the footstool of the king of the Persians. 6, 1450.
Balerins. St. Valerius, bishop of Hippo, could preach badly, but desired that someone be found to preach in his place; so they brought out St. Augustine. 17, 111.
Balln. Both theologians and popes liked it that Laurentius Valla would be exterminated; but now he has become such a man who has not had his equal. 15, 1350 f. Laurentius Valla is the best whale Luther has seen or experienced in his lifetime; he speaks well of free will. 22, 391.
Vandals. The Vandals actually boasted that they had been called to destroy Rome. 6, 252.
Varro. The highly famous Roman Varro says that the very best way to teach is to give examples to the word. 14, 376.
Father (and mother). A father is to be a bishop and priest of his house. 3, 194. Both spiritual and bodily authority is given to the father. 3, 194. God wants nothing more feared and honored after Himself than father and mother. 3, 1093. In father and mother there is only love, service and benevolence for the children. 3, 1094. In father and mother we can feel how God is disposed towards us. 3, 1095. As the father's heart is toward the children, so is God's heart toward you. 3, 1096. A father has all the names and office of God over his children. 3, 1096. Not the dead bones of the Pabst, which are set in gold, but father and mother are the right, living sanctuary. 3, 1097. If one should give father and mother in the papacy, that was a bad thing, but to give at anniversaries, masses, vigils 2c., that was a spiritually good work. 3, 1099. A father should punish his child like a judge, teach like a doctor, preach like a priest or bishop. 3, 1109. Father and mother can earn the kingdom of heaven from their children, but also hell. 3, 1109. When the word "father" is actually pronounced in the heart, as it is in its essence, there is an eloquence in it that the greatest orators have not been able to express. 9, 506. A father or a mother has the right to take their son or daughter out of the monastery, and they are obliged to follow their parents. 19, 1592.
Father, the (God). The true father is God alone, who helps out of all hardships and misery to the highest honors. 3, 572. The Father gives birth; the Son is born; the Holy Spirit proceeds from both. With this faith we can resist the devil, Jews and all heretics. 3, 671. The Father, as the first person, is the fountain and source of the Godhead, who is eternal, almighty God from Himself. 3, 671. In his fatherly heart the Father gave birth to the Son from eternity, and through the eternal birth gave him the Godhead. 3, 671. Nothing but Christ is valid before the Father; all saints and all their merits are completely excluded. 3, 753. God is like a father to his child, and even kinder to a Christian. 3, 1097. There are many passages in Moses, the Psalms and the Prophets in which the Father and the Son are spoken of differently. 3, 1955 f. When Christ speaks of Himself and His divinity, He always puts on the appearance of the Father, and all that He is He attributes to the Father. 4, 274. Everything concerning Christ is ordered by the Father, not arrogated and sought by Christ Himself. 4, 269. To the Father is attributed authority and power, to the Son wisdom and counsel, to the Holy Spirit kindness and love. 4, 518. Christ everywhere takes the credit and the will of the Father, not because of Him, but so that we may be sure that we have a mediator. 5, 134. Whoever sees Christ with his eyes "in faith" also sees the Father, for he sees Him in whom the Father dwells bodily and shows his heart and will. 8, 328. This does not mean that the Father is recognized, if one considers Him to be an angry judge and shies away from Him. 8, 330. The Father's opinion and will is that you should be helped out of all misery, sin, death and condemnation, therefore He sends you His Son Jesus Christ. 8, 330. You should not be condemned because you are a sinner and unworthy, but the Father wants to forget all wrath and show all mercy for the sake of Christ. 8, 330. If the Father had a desire to wrath, condemn, punish and afflict, he would not forgive sin through Christ and take away the punishment of sin through Christ. 8, 344. If the Father had a desire to die, he would not raise the dead and make alive what he has done in Christ. 8, 344. This is what Christ means by "going to the Father," that he is exalted to the Lord and seated on the royal throne at the right hand of the Father, and all authority is given to him. 8, 358. If I believe, this must be certain and true, that
1878Father , the (God) - Fathers (Patriarchs). 1879
God is my merciful Father, and has given the pledge and seal of Christ, baptism and the holy sacrament. 8, 516. You must not flee from the Father or be afraid if you believe in Christ, for he has no other thoughts than to save you from everything that afflicts you. 2c. 8, 1185. If we could be sure that God is our Father and we are his children and heirs, the world would become small to us with all its glory 2c. 9, 517. 9, 517. We see in Christ that God is not an angry driver and judge, but a benevolent and exceedingly kind father. 9, 520. Animals cannot call God father, but we should call him father and be called his children. 10, 986. God wants to be a father, that he has not only created us and wants to preserve us, but also wants to have us as children and let us be his heirs. 10, 986. Just as God is Father and lives forever, we too, as His children, shall live forever and not die. 10, 986. The first person is distinguished from the other persons by the word Father to show that He is of no other, but the Son and the Holy Spirit are of the Father. 12, 654. God the Father has not shown Himself outwardly and visibly in any other work than in the creation of all creatures; this is the first work of the divine majesty toward the creatures. 12, 654. To the Father is given the work of creation, to the Son the redemption, to the Holy Spirit the power to forgive sins, to make happy, to strengthen and finally to bring to eternal life. 12, 655. All that Christ has done, he has done by the will of his Father, that through him we might trust in God, as children trust in their father. 12, 1082. The word says to you as well as to St. Peter that you are the Son of God and he is your Father, that God will no longer be terrible or hostile to you. 12, 1382. Because sins are gone through the death of Christ, we know that God is no longer angry with us; he is our friend, yes, our dear Father. 13, 345. Through the reconciliation that has taken place through the death of Christ, we can boast of our Father in heaven, defy His love and grace, and entrust ourselves to His protection. 13, 345. The child Jesus wants to be our father eternally, that is, eternally protect, save and give what we need. 13, 1052. A believing heart says: "Go here, it is not eternal; but I have an eternal Father, who will protect me against sin, the devil and death forever. 13, 1053. "Coming to the Father" can mean nothing else than having a gracious God, without sin, and being in eternal life. 13, 1139. The Father is the
Origin or source (as the fathers call it) of the Godhead; but what the Son has from the Father, he has all naturally and from eternity. 13, 2067. The Father has given the eternal power and divinity to the Son completely and totally, as He Himself has it from eternity, so that the Son is one, right, eternal God with the Father. 13, 2067. The Father in His divine majesty is too high and great for us that we cannot grasp Him, therefore He shows us the right way, namely Christ. 22, 104.
Fathers (spiritual). Spiritual fathers are above all those who teach us to obey the commandments of God, to be subject to our parents, to serve our neighbors. 19, 1591. Only those are called spiritual fathers who govern and preside over us through God's word. 10, 59.
Fathers (patriarchs), The dear holy fathers, like us, were saved by the Christian faith. 3, 17 All the fathers, like us, were justified by the word and faith, and died in it. 3:85 The fathers did not have baptism or sacrament, but another sign, namely the sacrifice, when fire came down from heaven and lit it. 3, 127. The dear fathers (patriarchs) ruled the world in great spirit, wisdom and understanding. 3, 131. The fathers did not use flesh and blood anymore than to beget children. 3, 131. The fathers, when asked, answered in all things (without all scripture) from the spirit. 3, 131 f. The fathers, because they lived so long, could learn and experience so many things. 3, 132. The fathers, full of spirit, have had a flush good regiment. 3, 132. All the fathers had the same faith and the same Christ that we have now. 3, 133. The holy fathers preached about the seed that should crush the serpent's head. 3, 213. The holy fathers have preached against all worship, which God has not commanded. 3, 213. The dear fathers have suffered more than we consider. 3, 418. The simple life of the fathers is full of examples of faith, love and patience in the least works. 3, 527. All pious fathers and God's friends have placed their hope not in temporal goods but in God. 3, 1061. The examples of the fathers should be exalted and diligently memorized by us and others, because we see in them such great power of the word of God and of faith. 1, 1501. Through the holy fathers, who were full of the Holy Spirit and full of God, God spoke. Therefore Adam's and Shem's words are God's words. 2, 59. After the flood of sin the fathers did not
1880Father (Church Fathers). 1881
more than two hundred years. 2, 248. The great, monstrous traps or sins of the fathers are also told, so that the poor hearts, which know themselves guilty of sins, may be uplifted and comforted. 2, 1169. God did not intend that we should imitate the deeds of the fathers, but their faith. 6, 1865. The holy fathers (David and others) believed in the future Christ, but we believe in the one who has come. 7, 695. The fathers in the Old Testament had Christ in their spirit, in whom they believed as the one who was to be revealed. 9, 475. The fathers, from Adam on, knew and believed in the future Seed of the woman, and so were kept by faith in Christ, as well as we. 20, 1797. The fathers were also Christians, as we are, without the gospel not being publicly preached in all the world in their time, as after Christ's future. 20, 1797 f. The legends of the fathers must be read in such a way that one does not judge by the works. 3, 389.
Father (Church Fathers). The Fathers of the Church drew the fiery bush from Moses to the Virgin Mary. 3, 746. For the sake of the fathers, we do not depart from the prestige of the Scriptures, nor do we make the writings of the fathers equal to the apostles. 1, 149. The most respected fathers, especially Augustine and Athanasius, have taught that we should adapt our sense to the sense of the Psalms. 4, 251. The holy fathers have interpreted the word: "Today I have begotten you" in a dignified way: "today", that is, for eternity. 4, 275. The legends and examples of the fathers' own works and worship are the most harmful poison on earth, against faith and the knowledge of Christ. 8, 772. In the time of the fathers, a good part of the doctrine was corrupted, as the books of Origen, Augustine and Jerome testify. 4, 1769: One must read the holy fathers, who were also men, with consideration, where they follow their own reason. 9, 1489. The holy fathers wanted to guide us into the Scriptures with their writing, so we lead ourselves out with it. 10, 340. It does not apply: The holy fathers and teachers have kept it this way, lived this way, therefore we must also do it; but this applies: Christ has taught and kept it this way 2c. 11, 1881. We must all be warned to read the writings of the fathers with good judgment, and that with a careful and sharp one. 14, 169. Jerome and all other holy fathers thought that there was nothing human and human movements in the saints 2c. 14, 914. None of the ancient holy fathers is without this carnal mind.
They have been wrong to judge the saints according to their person and their outward works 2c. 14, 914. 14, 914. All the holy fathers, as many as there were, did not pay attention to the kingdom of grace through Christ, nor did they understand it accurately and thoroughly 2c. 14, 915. 14, 915. We certainly have a more accurate judgment of the kingdom of grace than all the holy fathers. We cannot err because we follow the judgment of the Word 2c. 14, 915. 14, 915. We must confess and cannot deny that we have more light and clarity in many places of the Scriptures than the ancient fathers had. 14, 1417. The sayings of the fathers must be held to the holy Scriptures and judged according to them, but not the Scriptures adapted to the fathers. 15, 1079. St. Bernard says that he holds the fathers in high esteem, but does not respect everything they have said; he would rather drink from the fountain itself than from the little books. 16, 2155. If we wanted to combine all the fathers' and Concilia's sayings, effort and work would be lost and made worse. 16, 2156. St. Augustine must have felt some lack in the fathers who had been before him, because he wanted to be uncaptured, and subjected them all to the Holy Scriptures. 16, 2160. On the authority of the writings of the fathers. 16, 2160 ff. St. Augustine has well noticed how the fathers were also men, therefore he does not want to trust them, but wants to have the holy scripture as master and judge. 16, 2161. Where St. Augustine is thrown out of the number of the fathers, the others are not of much value. 16, 2161 f. It is not to be suffered that St. Augustine should not be considered one of the best fathers, because he has preserved our schools and churches best so far. 16, 2162. The canonists are such gross asses and fools with their idol at Rome that they make vain articles of faith out of the dear fathers' sayings. 16, 2286. The sayings of the fathers must be tested by the words of Scripture; the words of Scripture are not to be accepted by the words of the fathers. 18, 500. Example that the holy fathers often erred in the interpretation of Scripture, but yet did not want to make articles of faith out of their opinions. 18, 890 ff. The sophists, out of their mad head, from the devil's input, without God's command and against the will of the fathers, make everything they want to be articles of faith in the fathers 2c. 18, 895. This is also an addition to the fathers, that the church makes articles of faith with their confirmation; the sophists invent such things. 18, 896. The pope himself has set in his spiritual law from St. Augu-
1882Father (Fathers of the Church) - Our Father. 1883
stin's sayings that one should not believe fathers, because they prove it with the Scriptures. 18, 896. The fathers have very often been men, have erred, contradicted themselves and slept. 18, 1073. The Sophists have imposed on us such imprisonment of our freedom that we should believe the fathers, until they have even forced us to submit to Aristotle. 18, 1150. Only One is the Master, Christ, and the fathers are to be tested according to the guide of the Scriptures. 18, 1150. All fathers confess their darkness, and illuminate only Scripture with Scripture. 18, 1293: All the fathers' books must be read with modesty, not to be believed, but to see if they also speak clearly, and to explain the Scripture with Scripture. 18, 1293 Emser, as Eck foolishly suggested in Leipzig, thinks that one should not try or test the teachings of the fathers, but accept them with all diligence. 18, 1294. Because all the fathers prove their thing with the Scriptures, it is not to be believed that they were so nonsensical as to consider the Scriptures a dark mist. 18, 1295. From the fathers, there cannot be found one who says that the Roman bishop is the head, the rock, the supreme and master of all other churches. 18, 1456. The old fathers all together despised the brightest and clearest teacher against free will, because they were caught in carnal opinion 2c. 18, 1940. holy fathers have often erred, therefore their sayings must not be believed, because they lead bright scriptures. 19, 252. God's word in Himself is pure and loud, bright and clear enough, but through the fathers' teachings, books and writings it is greatly darkened, falsified and corrupted. 22, 1355. the fathers and teachers, such as Augustine, Jerome, Hilarius, Bonaventure 2c., are to be held in great honor, because of the testimonies of faith 2c. 22, 1390. the oldest of the fathers was Tertullian, 2. Hegesippus, 3. Cyprianus, 4. Lactantius, then Gregory of Nazianzus, after Jerome, Augustine, Eusebius 2c. 22, 1391. The Fathers taught very well, but except for the battles they could not teach. Is yet no interpretation on the epistle to the Romans and Galatians that taught anything pure. 22, 1392. The holy fathers lived better than they wrote, we, praise God! write better than we live. 22, 1392. The holy fathers have been men, and their authority and prestige has suppressed and diminished the books and writings of the apostles. 22, 1396. The papists impudently said: What scripture, scripture! one must read the holy fathers and teachers, they have sucked and drawn the honey from the scripture. 22, 1396.
Sophists blaspheme the holy scripture and pretend that it is dark and not easy to understand, therefore the holy fathers should have explained it. 2c. 22, 1397. Luther's list of the times in which the holy fathers and teachers of the church lived. 22, 1399 ff. Luther's judgment on many fathers, as Hilarius, Augustine, Nazianzenus, Gregorius, Cyprianus, Tertullian, Eusebius, Lactantius, Bernhardus. 22, 1404. The fathers have written many good and useful things, but one should read them with good judgment and not accept and approve everything soon, but hold them against the Scriptures. 22, 1404.
paternal. God is not ashamed of the fatherly name toward us, and Christ calls himself our bridegroom. 3, 1095.
Our Father. In the Our Father we put down countless devils and devour the whole world in One Prayer. 2, 62. How to pray the Lord's Prayer. 4, 1760. When you pray the Lord's Prayer, you must not be worried that you have left something out. 6, 830. In the first petition of the Lord's Prayer, I pray against all false faith and worship and all hell, all sin and blasphemy. 7, 508. God admonishes us in the beginning of the Lord's Prayer that we should ask of Him as a child of His Father and boast that we are His children through Christ. 7, 508. It is a good practice, especially for the common man, child and servant, that one prays the Lord's Prayer daily, both in the morning, in the evening and over the table 2c. 7, 508. The Lord's Prayer is the best prayer that has come down to earth, because God the Father has made it through His Son. 7, 508. All indulgences, all benefits, all bestowals, and everything that man needs in body and soul, here and there, are superfluous in the Lord's Prayer. 7, 756 St. Brigitte's fifteen prayers, rosaries, coronas, psalters and the like have taken over and are more respected than the Lord's Prayer. 7, 756 There is no nobler prayer to be found on earth than the Lord's Prayer, in which God Himself puts into our mouths the words and ways of how and what we should ask. 10, 105. Luther says: "I still suck on the Lord's Prayer like a child, drink and eat like an old man, and cannot be satisfied. 10, 1401. When praying the Lord's Prayer, man should not always have only words in his mouth, but should seek the right understanding of each word in his heart. 2c. 12, 1755. God has taught us the Lord's Prayer, which contains all our sorrows in the most perfect way, and he himself gives us the practice and examples of it.
1884Vehus - banish. 1885
The Lord's Prayer. 12, 1754. God admonishes us through the Our Father to the highest hatred, disgust and abhorrence of this life, since he accuses it with seven titles of misery. 12, 1758. The holy Lord's Prayer has seven pieces in it, in which all misery and all concern is included. (These seven pieces are explained.) 13, 603 f. Interpretation of the seven petitions of the holy Our Father. 13, 1998 The Lord's Prayer alone teaches the soul more and better about free will, grace and sin than all the books of the newer theologians. 18, 848. In the Lord's Prayer, the Lord Christ has finely summarized all the needs of what and how we should pray in very few words. 22, 512. None is equal to the Lord's Prayer among all prayers; I prefer to pray it rather than any psalm. 22, 527. Christ prescribed the Lord's Prayer to the apostles in the Jewish way, since it only worships the Father; now, however, we are not heard if we do not pray through Christ. 22, 529. Luther has taken up the "Interpretation German of the Lord's Prayer for the Simple Laity". 15, 2430.
Vehus. The chancellor of Baden, Hieronymus Vehus, published a book against Luther, because he was rebuked in a certain book because of the false report 2c. 15, 2569.
St. Vitus. St. Vitus has his assigned position at the St. Vitus Stanze. 3, 1164.
Venice. It would not be difficult for God to bring Venice, the exceedingly powerful city, to extreme poverty. 4, 1935. Georg Spengler, a brother of Lazarus Spengler in Nuremberg, wrote to Luther from Venice. 15, 2462. The brothers of the church in Venice, Vicenza and Trevigo ask Luther, through the princes of Germany, to work with the council of Venice to suspend the persecution 2c. 21b, 2807. Luther reports to Veit Dietrich that Matthias Flacius, who is going to Venice, has received a letter from him to the brothers there, and asks him to give him a letter as well. 21b, 2872. Luther's answer to the letter of the brothers of the church of Venice, Vicenza and Trevigo. 21b, 2872 ff.
Venetus. Pope Leo X entrusts Gabriel Venetus with the office of General of the Augustinians. 15, 424. Leo X confirms the general of the Augustinians, Gabriel Venetus, unanimously elected at Venice. 15, 428. Pope Leo X orders Gabriel Venetus, who refuses to accept the office of general of the Augustinians, to take up this office and to silence Luthern as soon as possible. 15, 426. The vicar general of the Augustinian Order, Gabriel
Venetus, orders Luthern to be seized and held in custody bound hand and foot. 15, 442.
Venus. The pagans painted Venus standing on a snail to indicate that a woman should be domestic. 1, 1161.
despise. No man can endure to be despised as much as God must endure daily; but the punishment will not fail at last. 4, 1831. God has not yet given it to anyone who has despised his word and persecuted his Christians. 13, 2472.
Despisers. Against the despisers a servant of the word shall speak: That Gabriel and the rest of the angels consider me a precious gem, because I teach the word, that is enough for me. 5, 414. No one wants to be called a despiser of God, yet it is certain that all those are despisers of God who despise the word of God or the worship of God. 4, 1829 f. As God punished the city of Jerusalem, so he also punished the other despisers and persecutors of the gospel: the first world through the flood, the people of Israel, Greece and Rome. 13, 2470.
Contempt. The greatest vice and the chief of all evils in the church is contempt of the word or overindulgence. 4, 1810 f. In contempt of the word and the ministry of preaching, we as faithful ministers are to fulfill our duty bravely in the hope of the promise of Christ. 4, 1852: Through the contempt of the word and the church servants, it will gradually come to pass that no one will want to take upon himself the office of governing the churches. 4, 1852. God punishes the contempt of his gospel with blindness and error, which are the highest sins on earth. 11, 1407. God cannot let the shameful contempt of his word go unspotted, because the gospel is so richly preached that it has not been so clear since the time of the apostles. 11, 1473. Contempt of the gospel is not a human but a devilish sin, that one despises, scorns and mocks the great grace of God's fatherly visitation. 13, 1350. In the destruction of the city of Jerusalem not one Jew remained; so will it be with us if we fall into the sin of despising the gospel. 13, 1351.
Change. Sin has been a cause why God has made many things different, and on the last day there will be a much greater change of the creature. 1, 94. Banish. In Rome, heretics are banished every year on Green Thursday, among them Luther is the most distinguished. 22, 653.
1886Exiled - Merit. 1887
Banished. Luther wants to publicly proclaim a godless citizen who has not gone to the sacrament in fifteen years, after he has been admonished, as an exile. 22, 612. The church and the sermon should not be forbidden to the banished, because there they learn where they are lacking. 22, 627.
hide. While the Lord hides himself in time of need, the wicked rises above the godly, is hopeful and triumphant over him. 4, 745. God hides life under death, heaven under hell, wisdom under foolishness, grace under sin. 11, 1943.
Crimes. Public crimes shall not be punished by the great mob or private individuals, but by the public sword of the authorities. 3, 1505.
burn. The habit of burning the dead has arisen almost everywhere in the country. 1, 264. What we call "carrying to the grave", the Latin language calls efferri, that is, carrying out, because they did not only carry the people out, but burned them 2c. 10, 2027. Luther's books were burned in three places, at Louvain, Cologne and Mainz, but at Mainz with great contempt and danger to the burners. 15, 1616. After the opponents burned Luther's writings, he publicly burned the Papal Bull, the Decretals together with Emser's and Eck's writings at Wittenberg. 15, 1616 ff. Luther's writing: "Why the Pope's and his disciples' books are burned by D. M. Luther" 2c. 15, 1619. The people of Cologne and Louvain have bought such nobility to burn Luther's books with many thousand guilders worth of gifts from some officials. 15, 1620 Articles and errors in ecclesiastical law and papal books, therefore they are to be burned and avoided. 15, 1621 f. Chursachsen complains to the imperial ministers that Luther's books have been burned, and asks them to apologize to the emperor if Luther has done the same to the papists. 15, 1696. Luther first burned the books and the papal bull with trembling and pleading, but now he rejoices. 15, 2423. Luther's writings were burned three times, at Louvain, at Cologne and at Mainz, but at Mainz with great contempt and even danger for those who burned them. 15, 2424. The Merseburgers and Meisseners burned whole wagonloads full of Luther's books. 21a, 335.
Burning. Luther reports to Spalatin the burning of the ecclesiastical law books, the papal bull and other writings. 21a,
324: Luther's call to the Wittenberg student body to attend the burning of the ecclesiastical law books. 21a, 323.
condemn. A child is not condemned for the sake of the father. 3, 1067. To condemn means to execute judgment and sentence, that is, to judge with the deed itself, namely, to harm, to diminish one another with word, work, effort, counsel. 2c. 12, 1913. If it is a matter of doctrine, of worship, of God Himself, then the church must be proud and fierce, and freely condemn all error without hypocrisy, and defend its own. 14, 1073.
Damnation. The only way to escape eternal damnation and attain salvation is to hear God's word. 13, 706 f.
Damned. All who have written about it say that the most severe chastisement of the damned will be that they are eternally separated from God and His elect. 5, 959.
corrupt. That the natural powers are completely corrupted is proven in the Old Testament by the various idolatries, the contempt of the prophets and the word of God 2c. 5, 481.
to deserve. It is a shame that we do not accept God's grace for free, but still want to earn it, and still think of giving God, who wants to give us everything abundantly. 3, 1687. In the papacy, one wanted to become blessed by endowing a mass and earn God's grace through this work. 3, 1774 f. That one seeks holiness in works and misses earning it from God, this shameful evil is naturally innate in us. 3, 1827. That a Christian should be pious and keep himself in God's will does not earn him heaven, but it is an obedience that God wants. 13, 228.
Merit. The Sophists called merit according to worthiness a work that a man does in grace, since God must give him eternal life as a reward by right. 1, 580. The sophists called a merit according to equity a good work, which would not be contrary to, but according to God's law. 1, 580. If it were up to merit, we could never be sure when we had merit enough, and could not be without danger of eternal damnation. 1, 1441. One should by no means seek merit nor one's own righteousness, nor have anything to do with any work that one wants to bring before God. 3, 1834. Merit is the work of hope, but hope is the work of the word or promise. 4, 475. Where merit is rewarded without mercy, yes, out of the requirement of justice,
1888Interpreting - persecution. 1889
Singing and praise are due to the one who does it, not to the one who repays. 4, 861. It is not from our merit that we have baptism, the gospel, and absolution; these are all gifts of the merciful God. 4, 2124. With the sayings about merit and reward, Christ does not teach me the foundation of my blessedness, but gives me a promise of the consolation I shall have in my life and suffering. 7, 677. Merit according to equity and dignity are figments of Satan's mind and antics that have never had any reality. 9, 172. I do not owe heaven to my merit, but to God be the glory, who gave me his son, and my sin, which hell destroyed. 11, 1453. He who wants to use his own merit and works against sin blasphemes the death, sacrifice and prayer of Christ, because he thinks as much of his own sacrifice and sacrifice as of Christ's. 13, 463. 1815. God does not want to look at our merit and worthiness, but at our need and His grace and mercy, and give eternal life over and above the bodily blessing. 13, 763. The merits of Christ are given in the absolution from guilt. 18, 862. Just as a man cannot give the merits of Christ, neither can he bestow them. 18, 862. Effort and merit do not agree with bestowed righteousness, which is given in vain. 18, 1936. All our merits Isaiah paints as having been nothing but sins and all sins. 18, 1882. All, as much as they are justified, are justified without merit, and this is imputed to no one but the grace of God. 18, 1937. Whoever claims that justification happens to all who are justified without merit, leaves none who can work, earn and prepare. 18, 1939. The papists teach people to trust in their merits and share their works and brotherhoods with other sinners, so that they bear and redeem their sins 2c. 19, 1544.
Interpretation. The papists still have too long ears to judge Luther's interpretation of the New Testament. 19, 970.
Interpreter. Interpreters or translatores should not be alone, because a single man does not always have good and propria verba. 22, 5.
unite. We have come and united with Christ in one body and one being, so that what is good or bad for me is also good or bad for him. 7, 2360.
Union. The union of Christ and the Christians is so that Christ, the Lord, becomes one body with us through his flesh and blood. 7, 2359. The union of Christians with Christ is hidden and does not appear before the world. 7, 2360. Luther dislikes the discussion of union in doctrine altogether, since it is quite impossible, unless the pope wants his papacy to be abolished. 16, 1404. The arrival of the hooded monks who crossed the Rhine at Speier puts the doctrinal unions on track 2c. 16, 1405 f.
persecute. For the sake of the doctrine and the right use of the holy sacraments, the Turk, the pope, the heretics and the mobs persecute us. 2, 1249. Persecuting Christ is not really found among the lowly people, but among the kings of the world, who are presumptuous of their power and their goods. 5, 163. The papists and the swarming spirits persecute us today for no other reason than because we teach that righteousness is given to us through the promise. 9, 592. Because we praise the benefits and glory of Christ, the devil, the world, the pope and the princes persecute us and take away our goods and our bodies. 9, 654. We have no cause to complain when the world persecutes and kills us, but to rejoice and be glad. 9, 758. Since the emperors ruled and persecuted the Christians, they could not be blamed for anything, except that they worshipped Christ. They worshipped Christ and considered him to be a god. 9, 1034. Those who persecute us have nothing but good on earth, then eternal damnation, but we have an eternal, imperishable good 2c. 9, 1066. The Jews, Greeks, Romans have to be held responsible; God will find those who blaspheme and persecute the gospel of Christ in his time. 9, 1213. If someone has become a Christian and begins to confess the faith with his mouth and life, the world becomes angry and begins to persecute and plague such 2c. 12, 542. Christians should consider themselves blessed the more the world persecutes them and proves all evil wickedness, for this is called the glory and honor of Christians. 12, 875. Those who persecute us today are the pope, his cardinals, bishops, monks, priests, who have the glorious name of being clergymen and the Christian church. 13, 1284.
Persecutors. Every sincere Christian, even if he teaches the word of Christ, must have his persecutors. 4, 263.
Persecution. Persecution and murder must not harm the Church of God and Christians. 3, 689. Persecution, hardship and temptation are the
1890conduct - awarded. 1891
Christians a cause to cry out to God and to expect his help in patience. 3, 690. The Lord Christ himself had to suffer persecution from the devil and the world, we should not want it any better. 3, 691. The raging of the devil and the world against the Christians, the persecution and the cross deters from the right worship. 3, 1713. It must be noted that all persecution, even spiritual persecution, which is done by the devil in the heart, takes place for the sake of Christ. 5, 106. It is foretold to those who want to be Christians that they will have to suffer persecution. 7, 395. There are few of these who persevere in the cross and persecution of the gospel. 3, 220. As long as the church teaches the gospel purely, it must suffer persecution, because it glorifies the glory of God and exposes the wickedness of the devil. 9, 653. It is evident that today we suffer the hatred and persecutions of the adversaries for no other cause than because we preach Christ purely. 9, 759. The doctrine that is of God is not without persecutions, as is the doctrine that is of men, as we have clearly seen in the pope, in the universities and in our monks. 9, 1501. Through persecution Christianity grows, but where there is peace and tranquility, Christians become lazy and lax. 13, 1073 f. Of the persecutions of the Protestants in the Netherlands. 21a, 422.
seduce. The deceiving of souls is the most harmful evil and most grievous to a godly soul. 4, 398. We should be to poor and deceived disciples as parents are to their children, so that they may know that we do not seek their destruction but their salvation. 9, 70.
Deceivers. The deceivers in Israel could be given plenty, but the tribe of Levi could not be fed. 3, 613. One cannot reproach and revile one more highly than when he is called a deceiver, who takes away God's honor and robs the people of their souls. 3, 20. When the teachings of the devils are preached, the people become very wasteful and offer their seducers everything voluntarily. 9, 745.
pass away. If you do not forgive your neighbor, your sins will not be forgiven, even though you are among the Christians and enjoy the sacraments and other goods. 7, 515. The Pharisees and hypocrites think that God alone forgives sin in heaven, the papists dream that in purgatory, but the Son of Man forgives sin on earth, through men. 9, 1804. The Christian man must forgive and forget, as he wants God to do to him, and also, more than
before, wohlthue. 10, 834. A priest truly forgives sin and guilt, but he cannot give faith to the sinner; God must give it. 10, 1243. In the New Testament, where there is no priest, every Christian man has the power to forgive sin in God's stead. 10, 1243. The power to forgive sin is God's alone, but he exercises it through the outward office to which Christ requires his apostles. 1, 759. It is not called forgiving sin by human will and power, but by Christ's command, for which he also gives the Holy Spirit. 11, 759. Because Christ's command to His disciples and all Christendom is to forgive and retain sin, you are guilty of believing in your pastor as Christ Himself. 11, 763. A Christian can never be so offended that he should not forgive, not seven times, but seventy times seven. 11, 1283. If someone has offended me, I should forgive him, even if he does not forgive me, and I should have a kind heart toward him. 11, 1340. If my God has thus shown himself to me and forgiven more than I can ever forgive, why will I not also forgive my neighbor a little? 11, 1343. If I say to you, "Your sins are forgiven," consider it as if God himself said it to you. 11, 1723. In God's kingdom, let no one be so wicked and angry that he cannot forgive his neighbor, let go of all his rights and give him everything. 11, 1790. Christ has begun and established such a kingdom, in which there is only grace, which shall never cease, that all things shall be forgiven thee, as often as thou sinnest. 11, 1790. God wants you to forgive your neighbor as God forgives you; otherwise you will not be in the kingdom of grace nor enjoy the gospel. 11, 1790. To the question how a man can forgive sin, the answer is: Christ commands it to be done in his name, and works through his power. 11, 758. Where one does not want to suffer or forgive and forget, hatred and envy must follow, which then causes vain anger and strife. 12, 607. It is an unpleasant wickedness that we have received from God the inordinate benefit of forgiveness of all sins, and that he cannot move us to forgive our neighbor a word. 12, 940. God forgives sin so that it is not imputed to us and no longer condemns us, but it does not follow that you are without sin. 12, 1244. Because God has not only forgiven your past sins, but also forgives your daily sins,
1892forgiveness. 1893
Therefore you should also do so. 12:1914 If sin is to be forgiven, then there must be sin. Whoever wants to be right and does not confess sin cannot be forgiven sin. 13, 749. If one is to forgive, this also includes that the part that is to be forgiven recognizes its sin and lets it be sorry. 13, 749. The power to forgive sins began with the Lord Christ and remained with men after that, especially with those who are in office and have the command 2c. 13, 912. God wills to forgive sin, but not otherwise than that he has given such power to men. 13, 918. Sins are forgiven on earth, not in heaven, when one has died, in purgatory through other people's work and merit. 13, 923. Although we cannot come to the Lord Christ personally, he has left his command and word on earth that sins should be forgiven on his behalf and in his name. 13, 1187. Whoever does not believe that God has forgiven all his sins by grace and has cancelled the punishment of sins, will only say with his mouth that he loves God, but it is not in his heart. 13, 1190. If you have sin and confess it, and believe in Christ, the priest and preacher shall forgive you the same sin in Christ's stead 2c. 13, 1941. If I forgive and give a little, God will forgive and give again inordinately. 13, 2177. If one is to forgive, it is also necessary that the party to whom one is to forgive his sin recognizes it and is sorry. 13, 2193. A father should not forgive his children everything and watch them for their mischievousness. In the same way, the secular authorities should not forgive their subjects when they do wrong. 13, 961. Moses' priest in the old law has no power to forgive sin, for that is given to the New Testament alone with the keys. 19, 834. God has no other way to forgive sin than by the oral word, which he has commanded us men to do. 19, 946. God easily forgives gross missteps and outward sins, but to resist the Holy Spirit and make God a liar, God will resist. 22, 95.
in vain. To receive the grace of God in vain is to hear the pure word of God, in which God's grace is presented and offered, and not accept it 2c. 12, 438.
Forgiveness. The doctrine of the forgiveness of sins, of righteousness through Christ, destroys the devil's kingdom, which is why he rages so much against it. 4, 1826.
The Scriptures set before us this one thing, that our life is only under the forgiveness of sins, so that we know nothing else but the righteousness of Christ. 4, 2044. Forgiveness of sins is not our merit or righteousness, but by grace, free of charge, the forgiveness and remission through Christ. 4, 2045. The doctrine of the forgiveness of sins by grace for Christ's sake is the epitome of the whole Christian doctrine; with it the church stands or falls. 4, 2047. If the doctrine of the forgiveness of sins, grace or reconciliation is lost, it follows with necessity that idolatry reigns. 4, 2053. That one believes in the forgiveness of sins through Christ is the highest article of our faith, which is why the devil tries so hard to take this faith away from us. 5, 106. He who has money and goods, power and dominion, is far from having forgiveness of sins and eternal life. 5, 243. The forgiveness of sins has been the same at all times, namely Christ yesterday and today. 5, 553. The forgiveness of sins is not in the working, nor in the teaching or doing of the law, but in the gracious redemption. 6, 473. Inward forgiveness comes freely through the mercy of God, who inwardly purifies hearts through faith. 7, 1461. It is certain that I have the forgiveness of sin, and yet I purify and purge sin from me. 7, 1737. When you confess, do not stand on your confession and contrition, but stand on hearing the preacher say: I proclaim to you forgiveness of your sins. 7, 2130. The forgiveness of sins is not in the office of a pope, bishop, priest, or any man on earth, but in the word of Christ and your faith. 10, 1235. Forgiveness of sins in Christ's name is nothing else than preaching the gospel that in Christ all sin is swallowed up. 11, 698. Christ commands not only repentance, but also the forgiveness of sins, so that those who recognize their sins and are of a repentant heart may be comforted and set right. 11, 715 f. Christ commands to preach forgiveness of sins in his name, that I may know that it is surely given to me because of his merit. 11, 717. Just as the preaching of repentance should be common to all men, so that they all recognize themselves as sinners, so should the preaching of the forgiveness of sins be common. 11, 718. Because Christ commands to preach his word to all the world, he demands at the same time that everyone preach the forgiveness of sins.
1894Forgiveness . 1895
Accepting sins. 11, 718 f. Also in baptism and the sacrament we are absolved from sins; they are ordained to show us forgiveness of sin and to assure us of it. 11, 722. Preaching forgiveness of sins means nothing else than absolving or absolving from sins. 11, 722. God has put the forgiveness of sins into the public ministry and word, so that we may always have it with us in our mouth and heart. 11, 760. The gospel preaches that everything about us is sin. Therefore it also offers comfort; the forgiveness of sin is there. 11, 1715. To cast out sin from the heart and to pour in grace, that does God alone; to proclaim the forgiveness of sin, that also one man does to another. 11, 1722. Where the great, high article of faith, which is called forgiveness of sins, is rightly understood, it makes a righteous Christian and gives eternal life. 11, 1724. To understand the article of the forgiveness of sins brightly, clearly and differently is the one, highest and most difficult art of Christians, which we have to learn as long as we live. 11, 1724. No work makes a Christian, but only that he grasps the article of the forgiveness of sins with faith, and knows that he fits under the kingdom of grace. 2c. 11, 1728. Luther says: "I myself have studied the article of the forgiveness of sins for so many years and have diligently pursued it, 2c. 11, 1729. Our piety before God is called forgiveness of sin. 11, 1730. In this life a man should be pious, do good works 2c.; but when he goes beyond this life, and wants to deal with God, he should know that Christ's forgiveness alone is valid. 11, 1730. Christian righteousness is nothing else than forgiveness of sin, that is, such a regiment that deals only with sins, and the grace that takes away all wrath. 11, 1731. sin takes away all your holiness, again forgiveness takes away all sin and wrath 2c. 11, 1731. Although I feel nothing but much and great sin, I have a delicious remedy for it, that is, forgiveness, before which sin melts away. 11, 1732. Judas alone saw his sin and no forgiveness, but Christians, however much sin they see in themselves, see so much higher and greater grace above and around them. 11, 1732. The mercy seat or forgiveness of sin stands forever, even if I fall. If I get up and come to Christ again, I have the forgiveness of sin again. 11, 1801. Where there is forgiveness of sin, there is no merit**,** nor payment, nor satisfaction, otherwise it would mean
not forgiveness of sins. 11, 2294. The merciful forgiveness of sins did not happen without merit, but a mediator came to it, who earned it for us and in our place. 11, 2295. This was ever undeserved and unmerited mercy, that Christ should come to us and earn and purchase for us the forgiveness of sins to eternal blessedness. 11, 2295. Even though we have forgiveness of sins, are children of God and blessed, it is not yet hidden from our eyes or the eyes of the world, but in Christ through faith. 12, 763. The treasure and the good that the preaching of Christ and the articles of faith, especially the resurrection, give is that we have forgiveness of sins. 12, 493. It is the summa and main doctrine of all Scripture that we have forgiveness of sins not otherwise than for Christ's sake through faith. 12, 494. When forgiveness of sins is proclaimed to you with a hand laid on your head, you should take the word with firm faith. 12, 1417. God decrees that the forgiveness of a man shall be God's own forgiveness, so that whoever hears a man absolving sins shall be certain that he is absolved by God Himself. 12, 1888. The Son of God Himself preaches that the forgiveness of sins through Christ is most certainly presented to us. 12, 1920 f. Forgiveness means the absolute grace that is shown to the exceedingly unworthy, because forgiveness cancels out merit and satisfaction. 12, 1921. Then one has forgiveness of sins if one accepts with heartfelt trust the word that is proclaimed to us from His command and in His name. 13, 547. Forgiveness of sins wants to have both, that one confesses the wrong and desists from it. 13, 464. Believing and asking for forgiveness of sin is the work of the Holy Spirit. 13, 517. Say: Oh Lord, I am a poor sinner, but you say it shall not remain so, for you have commanded to preach forgiveness of sins also in your name. 13, 536. Because the words are clear: "As my Father sends me, so I send you," so let no one doubt, as he hears forgiveness of his sins, so he shall have it. 13, 545. We should not seek forgiveness of sins anywhere else but in the words of the Lord Christ; whoever seeks it elsewhere will not find it. 13, 548 There is no other way or means to the forgiveness of sins but the word. 13, 549. No pagan, no priest nor monk has been able to see that forgiveness of sins is a power given to men. 13, 917. Let everyone learn forgiveness of sins from men.
1896Forgiveness . 1897
and nowhere else, because this is the command of our Lord Christ 2c. 13, 918. Baptism, absolution, sermon and sacrament should not be despised, but one should seek and obtain forgiveness of sins. 13, 919. God has called and ordained your pastor, your father and mother and your closest Christian, and has put his word in their mouth that you should seek forgiveness of sins from them. 13, 919. Whether the word of forgiveness of sins is spoken by men, it is not their word, but God's word. Therefore, believe it firmly and do not despise it. 13, 919. One should seek forgiveness of sins in the word that is in the mouth of men and in the sacraments that are administered by men; nowhere else. 13, 920. My works that I do are far different from the word and works of God, therefore forgiveness of sins cannot be sought in one's own works. 13, 920. You shall certainly find forgiveness of sins in the Christian church, which has the word, and not in heaven, as the Pharisees think Christ blasphemes by forgiving sins 2c. 13, 920. God has put forgiveness of sins in the mouth of every Christian man; if he comforts you and promises you God's grace through the merit of Christ, you should believe it. 13, 920 f. 2440. Whoever wants to take away God's word and water from the people, takes away their forgiveness of sins. 13, 921. The spirits of the wicked and those who believe in them err every year in taking away the word of forgiveness of sins; this would be done if it were a man's word and water. 13, 921. It is true that I should repent and be heartily sorry for my sin, but by this I do not come to the forgiveness of sin, but by believing the word and promise. 13, 921. Forgiveness of sins is nowhere else but where the word is; but such word is in baptism, in the Lord's Supper, in absolution and preaching. 13, 924 f. 2445 f. Forgiveness of sin should have no measure or goal among Christians; one should always forgive another and be careful not to take revenge. 13, 950. The commandment of forgiveness of sins should not be extended to the world kingdom, since offices and persons are unequal. There one should not watch wickedness 2c. 13, 950. He who desires forgiveness of his sins with all his heart must at least have the intention to refrain from sins, to improve himself and to become more pious. 13, 954 To continue in sin and not want to let go of it, and yet ask for forgiveness, is to mock our Lord God. 13, 954. forgiveness
The forgiveness of sins comes only from the fact that God is merciful, and out of such mercy sent and gave us his Son. 13, 1155. This means to preach forgiveness of sins in the name of Christ, that all those who accept the gospel and believe in Christ should have all their sins forgiven. 13, 1918. Christ's command is that all who believe in Him shall have forgiveness of sins, but those who do not believe shall have their sins retained. 13, 1941. Forgiveness of sins is presented to us in the Word, and it is taken with faith. 13, 1953. God does not base the forgiveness of sins on our repentance and sorrow, but on His word and promise. 13, 1954. Whoever seeks forgiveness of sins elsewhere than in Christ's words alone will not find it. If you seek it in your heart, in your repentance, in your good works, you are lost. 13, 1955 f. If you want forgiveness of sins, you must get it in the Word from the apostles, preachers or Christians. 13, 1957. Everyone should seek forgiveness of sins from men, and nowhere else, through Holy Baptism and the word of absolution. 13, 2439. One should not despise baptism, absolution, sermon and sacrament, but seek and obtain forgiveness of sins through them. 13, 2439. Forgiveness of sins should be sought in the word that is in the mouth of man and in the sacraments that are administered by man, and nowhere else. 13, 2440. To seek and find forgiveness of sins, one should not run anywhere but to the Christian church, which has the Word and Sacrament. 13, 2440. The red spirits and the fanatics, Zwingli, Oecolampad 2c., also the Anabaptists err very yearly, that they snatch away the word of forgiveness of sins. 13, 2440. God speaks to us through men; even though it is a man's voice, it is still God's word and certainly involves the forgiveness of sins. 13, 2441. The pope teaches that if a man falls into sin, baptism is no longer of use to him, but if he wants to have forgiveness of sins, he must confess, repent and do enough. 13, 2441. There is no means to obtain forgiveness of sins except by closing my eyes and believing that my sins are forgiven, as we pray in the Christian faith. 13, 2497. We are baptized in the name of Christ, thereby we have obtained forgiveness of sin and are clean. The guilt is still there, but it is forgiven. 13, 2499. Christ began the article "forgiveness of sin" in us through baptism and maintains it through word, sacrament, absolution and Holy Spirit, which he puts into our hearts.
1898Vergerius - persist. 1899
13, 2499. 13, 2499. Because the word of forgiveness of sins is God's word, heaven and earth must say yes to it. 13, 2501. The sign that we may testify that we have received forgiveness of sins is that each one may forgive his brother his sins. 13, 2505. If you have sinned and repent, and believe that your sins are forgiven in His name, Christ will have mercy on you as a father has mercy on his children. 13, 2631. If we want to be saved through the forgiveness of sin, any other way is excluded. The pope and his crowd do not want to suffer this, but pursue it as the highest heresy. 13, 2709. It is not just once in a lifetime, but without ceasing until the end, retention of sins for the impenitent and unbelievers, forgiveness for the believers. 17, 1072. Among the two forgiveness in the Church, namely of punishment and of guilt, the forgiveness of guilt is by far the more excellent. 19, 760. It is certain that sins are forgiven if you believe they are forgiven, for the promise of Christ our Savior is certain. 19, 762. No works or deeds can save me from sins, but I have given myself another treasure, the body and blood of my Lord, for the remission of sins. 20, 752. St. Paul clearly teaches that forgiveness of sins comes to you through the promise, free of charge, which blots out sins and satisfies consciences. 22, 899. Forgiveness of sins is not only necessary in the ecclesiastical sphere, but also in the worldly regime and in domestic affairs, yes, in all professions and arts. 22, 1820.
Vergerius. The papal orator, Peter Paul Vergerius, asks the Elector John Frederick of Saxony for safe conduct. 16, 1889. Vergerius was held at Wittenberg and had a conversation with Luther. 16, 1890: We have heard at Wittenberg from the Pope's orator, Peter Paul Vergerius, that he is reported much differently than he finds it with us, in many pieces. 16, 1998: Peter Paul Vergerius, bishop of Capo d'Istria, speech to the envoys of the princes of Germany, who had met in Worms, about the unity and peace of the church. 17, 471 ff. Luther tells Jonas of a breakfast at the papal legate Vergerius' house, to which he had been invited by him. 21b, 2020.
forget. One should not forget the previous miracles and help of God, for they are a reminder and reminder of how God has helped and can and will still help us. 3, 1797 f. As soon as we begin to forget what we have been, we also forget the grace that we have received.
is given to us. 3, 1839. He that forgetteth God offendeth him without ceasing, and knoweth not that he offendeth him; this is found very truly among the wicked. 4, 735. We should also do as our father has done to us, that we also forget and forgive, and not let any injustice or ingratitude make us bitter. 13, 748 f. If one has forgiven another from the heart, it cannot be otherwise; one must also forget wrath. 13, 2228. Thou shalt not say, I will forgive, but not forget, but resentment and sign of resentment shall be gone, and all shall be pure and forgiven from the heart. 13, 2229.
poison. The lying monks at Bern committed such vices with the Sacrament and poisoned Emperor Henry in the Sacrament. 19, 1346.
Settlement. Settlement between Emperor Charles V on the one hand and the Augsburg Confessors on the other hand because of a peaceful decency in faith and religion. 17, 308 ff.
compare. It is fine that the churches compare themselves even in external things, which are free, as they compare themselves in spirit, faith, word, sacrament. 20, 1790 It is impossible to compare Christ and Belial, that is, the pope with God's word; one must be wrong. 19, 1961. 2c. may be compared in things that are of our doing, or ceremonies, but as far as faith and Christ's kingdom are concerned, he does not want to have a better nor a patcher. 5, 977.
Settlement negotiations. Luther speaks out against Jonas about the settlement negotiations with the Zwinglians at Cassel; he cannot deviate from his opinion. 21b, 1935. At the settlement negotiations in Wittenberg, the delegates have already gone so far that they want to faithfully teach and keep our Confession and Apology. 21b, 2065.
Comparison. God does not want people to put quarrels and discord over doctrine and faith and make comparisons, but to keep doctrine and faith pure according to his word. 12, 973. If one wants to make comparisons in religion, he should first begin when the fundamental pieces are in place, as doctrine and sacrament, and then all the useless things will take care of themselves. 17, 667.
enjoyment. It happens to our princes, just as it happened to Solomon, that when they want to enjoy themselves, a sad matter intervenes. 5, 1412.
persevere. Those who persist in their sins should be let go, so that they will not be made partakers of their evil works. 9, 735.
1900hardening - promise. 19801
harden. Let no one think that when God is said to harden or work evil in us, he is acting as if he were creating evil in us all over again. 18, 1837. God hardens Pharaoh by holding up a word and work to the ungodly and evil will of Pharaoh, which Pharaoh hates, namely out of inherent error and natural corruption. 18, 1838. When God says, "I will harden Pharaoh's heart," he is speaking simply, as if he said, "I will cause Pharaoh's heart to be hardened, or that by working and doing I will harden it. 18, 1839. Pharaoh is hardened for the sake of it, so that he resists God and delays the redemption, which gives rise to many miracles and the demonstration of the power of God. 18, 1842. Pharaoh is hardened because God with his spirit and grace does not prevent his ungodly actions, but lets him continue and have his way. 22, 125.
Hardening. This irritation of the wicked, that God says or does the opposite of what they want, is their hardening and anger. 18, 1836. The hardening of Pharaoh is carried out by God in such a way that he outwardly opposes his wickedness with what he hates by nature 2c. 18, 1838.
marry. There is nothing more unseemly than to seek to marry with contempt for or by setting aside one's parents. 6, 1335.
Marriage. The Elector demands from Luther a statement on what the preachers and superintendents should be ordered to do about marriages with relatives up to the fourth degree. 21b, 3041 f.
Promise. After the sin, God does not impose a law on Adam, but heals the sin as a wound with a healing plaster, namely with the promise of Christ. 1, 224. Adam is called to trial so that he may come to the knowledge of sin and, after being terrified by his sin, be raised up again by the promise. 1, 220. It is God's command and promise that clothed the creatures with a new power that they did not have by nature. 1, 280. This is the characteristic of the right divine promises, that they conflict with reason, but reason does not want to accept them. 1, 757. The divine promises and the sacraments cannot be slackened, because they are words and works of God. 1, 844. When God makes promises, he gives and offers us something; but when he commands something through the law, he demands something of us and wants us to do it. 1, 947. This is God's unchallenging
He is not only frightened by the preaching of the law, but also restores and comforts through the promise.
1, 992. The holy scripture clearly shows that the bodily and temporal promises include the eternal and spiritual ones. 1, 1097. Such teachers in the church, who want to preach only comforting promises, reject the doctrine of godliness altogether from the church. 1, 1189. It is impossible for a person who believes in God's promise to be abandoned. 1, 1319. Those who accept the promise with right faith are also right children of the promise and heirs of Abraham. 1, 1398. If you have a divine promise, the more you are loved by God, the more it will be hidden from you and will be forgiven. 2, 11. What we have in the promise is so certain and so firm that neither the devil, nor death, nor hell could tear it away. 2, 1884. Even though the promise speaks of invisible things, they will certainly come and be fulfilled at last. 2, 1919. The promises made to Abraham were all made by Christ. 3, 11. The promises of Christ in Moses do not only concern the Jews, but also the Gentiles. 3, 15. The promise of the seed of the woman was certain, but still dark and hidden. 3, 96. The promises are dark until it comes to pass that it is all fulfilled and done. 3, 262. Faith belongs to the promises and assurances of God. 3, 263. In the promise given to Abraham, the whole gospel and kingdom of Christ is included. 3, 351. In the saying of the promise given to Abraham, the holy fathers had all the books. 3, 351. From the promise Abraham was able to judge all being and doctrine. 3, 353. The promise is the first word before the ten commandments are given. 3, 355. Through the gracious promise of God, all the splendor and holiness of the Jews and the prudence of the Gentiles is abolished. 3, 355. In the promise of blessing we have all things with one another in Christ, his birth, death, resurrection and eternal kingdom. 3, 358. From the promise of Abraham's blessing, the prophets took everything they wrote about the future Christ and his kingdom. 3, 359. In the papacy, the promise of Christ has been drawn to the Virgin Mary through devilish distortion. 3, 652. God pretends that he does not want to keep his promise, and yet he does. 3, 676. God starts with the fulfillment of his promise thin and narrow.
3, 676. We are to believe God's promises and build firmly on them. 3, 676. Now
1902Promise . 1903
one must believe that the promise made to Abraham is fulfilled. 3, 738. God's promises must all be fulfilled. 3, 739. For the sake of His promise, God sees the lamentation of Israel. 3, 775. God has linked the spiritual promises to the physical ones in such a way that they cannot be separated from each other. 3, 1059. The promises for the Jews are: If you will serve God and know for one God, you shall have enough. 3, 1063. Under the bodily promise of the land of Canaan, a spiritual promise came to Abraham, which he looked to more than the bodily promise. 3, 1064. The legal promises are based on the merit of men; the spiritual promises are based on the mercy of God alone. 3, 1541. God promised to be your God; from this promise you have body and soul, money, goods, honor, art, wisdom, power 2c., not by your cleverness, labor 2c. 3, 1836. In the New Testament the promise of the first commandment is fulfilled, that he is our gracious Father, and through Christ forgives all sin, and delivers from sin and death 2c. 3, 1836. 3, 1836. If it were not for the promise of God, there would be no place for prayer, works, faith, or life. 4, 834. In all of Scripture there is nothing more precious than the promise of God. 4, 834. Salvation lies in the promises of God alone, not in the commandments, which is why the prophets often repeat them. 4, 1125. The condition of our works is attached to the physical promises, but the spiritual promises are based on the mercy of God alone. 4, 2100. In the promise given to David, there is a certain description that a certain person is named, so that they could keep the hope of the kingdom. 4, 2108. The Gentiles talk to God without the word and the promises, according to the thoughts of their heart, but the prophets talk to God, who is clothed with his promises. 5, 486. God, who is dressed with his promises, can be grasped and looked at with confidence, but the absolute God is like a wall of brass, against which we can only run to our destruction. 5, 486. The devil wants to bring us to the point that we run against the mere God and forget the promises and good deeds that he has shown us in Christ. 5, 486. When a Turk, a hypocrite or a monk says: God, be merciful to me, this is not saying anything, because he does not grasp God in his promises, but in his absolute power. 5, 486. The prophets in their Ge
5, 487. As we have the certain promises of God's grace in baptism, so the Old Testament believers had them in the promised Christ. 5, 506. The promise that God will forgive those who recognize their sins is the only cause and everything in the trade of justification. 5, 514. Although the promises are in the law, they do not belong to the law, therefore God does not abolish them in the new testament, but fulfills them through Christ. 6, 531. All promises are to be referred to the first promise of Christ (Gen. 3, 15.), therefore the faith of the fathers in the Old Testament and our faith are one and the same. 9, 316. From the promise, not from the law, we obtain the inheritance or blessing. 9, 402. When the promise is mixed with the law, the promise becomes a mere law. 9, 401. The promises of the law are conditional, not promising life by grace, but to those who keep the law, therefore they leave the consciences in doubt. 9, 570. The promises of the New Testament have no condition attached, but bring and give us forgiveness of sins free of charge 2c. for the sake of Christ. 9, 570. The Jews took the conditional promises of the law and made them unconditional, which they believed God could never revoke but must keep. 9, 571. God did both with wonderful wisdom, so that the threats of the prophets were not in vain and yet the promises were also fulfilled. 14, 980. Because the fulfillment of God's promises seemed impossible to reason and the godless Jews, they easily accused all prophets of lying. 14, 1614. God does not look at the great number, rather He rejects an immense multitude for the sake of sin, so that He could keep His promises to a few believers. 14, 981. The promises were God's word, and must always be God's word, therefore they cannot be our work or sacrifice. 19, 268. God punishes the sinners and tries his dear saints with misfortune, but he does not let his promise become a lie nor is it missing. 2c. 20, 1837. Where God promises something with condition or reservation, the promise stands on our doing; but the promise of the Messiah is not of this kind. 20, 1910. The fathers received the promise that God would be their God, and after that the seal, the circumcision, followed.
1904Mockery - abandoned. 1905
22, 541 f. The promises of God are general, given to all men without distinction. Now God wants all men to be saved; if this does not happen, the guilt is ours. 22, 833. Some promises are unconditional and simple, like those of Christ, others are conditional by addition 2c. 22, 1956. The promises of the Jews went through the whole world, therefore not only Job believed from the Gentiles, nor only Naaman, but also many others. 22, 1852.
Mockery. The evangelists treat almost no part of the suffering of Christ with more and more powerful words than the mockery and blasphemy of Christ and the insulting speeches. 4, 1258.
Sale. In the sale, the nearest and best advice is to let the goods count as the common market gives and takes them 2c. 10, 918.
wrong. No one has ever overcome a perverse man with words or wisdom, nor has he ever defended the cause of faith by his own efforts. 4, 1000.
transfigure. To transfigure means to praise and exalt, to make glorious and famous, so that all the world knows to sing and say about it. 8, 751 f. If Christ had not been transfigured, the honor and glory of the Father would have been obscured and extinguished, and would have remained in dishonor and disgrace. 8, 754. Because the Father transfigures Christ, He Himself is transfigured, that is, known and preached, how He can help in weakness, shame and death 2c. 8, 754. It was necessary to ask that the Father be transfigured, that is, known through the gospel, how He should and will be kept and honored, against all false teaching 2c. 8, 755. 8, 755. The Father cannot be transfigured unless Christ is first transfigured, that is, the Holy Spirit comes and preaches the gospel, without which no one recognizes the Father. 8, 755. Christ does not ask to be transfigured for His person alone, but in and through all who believe in Him, and to transfigure the Father. 8, 755 f. If God's glory and knowledge could have been revealed through the law, Christ should not have come, preached, suffered and died to transfigure the Father. 8, 757. Christ ascribes to himself that he alone is the man through whom the Father must be transfigured. 8, 756. When the Lord Christ walked on earth, He transfigured the Father in such a way that He made His praise, glory and honor great and glorious. 8, 773. If Christ had remained untransfigured, the Father's clarity would not have progressed either, but would have perished with Christ. 8, 774. In that the Father transfigured Christ, transfigured the Father, transfigured the Father.
He transfigures himself, and when Christ is transfigured, he transfigures the Father. 8, 774. As Christ, our Head, asks that the Father transfigure him, so we who are attached to him must ask that he transfigure himself in us. 8, 774. Christ indicates how or in what way he wants to be transfigured (that is, revealed, preached and believed), namely, that he is the one who had his glory from eternity. 8, 775. This should be a great comfort to us, that Christ Himself boasts about us to the Father, that He is transfigured in us. 8, 797. We should not take all the world's good and honor for the glory that Christ will be transfigured through the weakness and wretchedness of our poor flesh and blood. 8, 797. To transfigure Christ or to believe in Him is nothing else than to believe that whoever has Him has the Father and all grace, divine goods and eternal life. 8, 798.
Transfiguration. The transfiguration of Christ took place when the Father raised Him from death, threw the devil under His feet and made Him Lord over all things. 8, 753. Christ's transfiguration began when He came out of death into His glory, ascended into heaven, gave the Holy Spirit and preached. 8, 754. As the transfiguration began through the prayer of Christ, so it still continues in Christianity, in the power and authority of this prayer. 8, 756.
proclaim. The reason why we live on earth is that we, having become believers, proclaim the virtues of Him who called us, so that other people may also come to such faith. 9, 1121.
Annunciation. As often as I hear from Fathers, from Augustino, Hieronymo, from Conciliis, I ask: Is it also a proclamation? And it is not. So I say: Troll yourself! 9, 1406. If we do not remain in the proclamation, the word is not in us, but the lies and deceitful thoughts. The heretics walk in darkness, and say that there is light. 9, 1407. The feast of the Annunciation of Mary should rather have been called the Conception of Christ, as the Symbolum says: "Conceived by the Holy Spirit." 12, 1880. On the day of the Annunciation of Mary, the main miracle of all miracles happened, that the divine and human nature were united in one person. 12, 1880.
abandoned. God always remembers his own, even if one thinks that he has abandoned them. 1, 560. It is impossible that he who believes should be forsaken. 4, 1859. To be forsaken by God is much worse than death. 5, 223. No one understands what it is to be forsaken by God.
1906Leaving , the - engagement. 1907
without the great, strong saints, as Job and Paul, who have experienced something of it. 5, 225. Christ was forsaken by God, not that the Godhead was separated from mankind, but that the Godhead hid itself. 5, 226. Since Christ was forsaken by God, the devil has had free access to Christ; the Godhead has withdrawn its power and left mankind to fight alone. 5, 226. When God abandons us, He does not do it in anger or out of hatred against us, but He purifies the vine so that it bears fruit all the better. 5, 1636.
Abandonment, that. When Christ went out into the garden, the abandonment began. 5, 227.
Forsakenness. The abandonment of Christ should not last long, much less eternally, but only a short time, namely only a few hours. 5, 227.
rely, himself. He who relies on something other than God's mercy cannot stand, he must fall. 3, 1780. Those who rely on money and goods, power and force and friendship, put the devil in God's place and want to take away his divinity and majesty. 3, 1794.
blaspheme. If we want to cling to the gospel, we must be blasphemed and condemned by the world, so that they think we are the most desperate of boys. We should not allow ourselves to be challenged 2c. 9, 1073.
deny. If I am afraid to take away sin myself, I cannot say or believe that Christ takes it away. This is called denying Christ. 9, 1367. Whoever knowingly denies or condemns Christ in one piece has denied or condemned the whole Christ. 19, 1412. To deny oneself was interpreted by the monks to mean that whoever wanted to follow Christ had to leave his goods and parents, enter a monastery and lead a solitary life. 7, 302.
Denial. Our denial does no harm to Christ, but his denial plunges us into eternal ruin. 7, 103. If someone persists in denial, Christ will also constantly deny him, but if someone turns back to confession, Christ will also turn back to confession. 7, 103. The true denial of yourself is that you submit your will and mind, that is, righteousness, wisdom, works, 2c., to Christ, yes, even throw them away. 7, 303.
Slanderers. By the Holy Spirit we are instructed not to magnify the evil that men do, as slanderers tend to do. 4, 256. A man who judges otherwise than according to what he has in mind is a slanderer. 4,
The situation of the wicked and slanderers is exceedingly miserable: God is a burden to them, we are a burden to them, they are a burden to themselves. 4, 598. Every slanderer is not satisfied with corrupting his neighbor as quickly as possible, if he cannot also corrupt him in the most shameful way possible. 4, 602. The slanderer believes that he does not have to conceal his neighbor's shortcomings, while he does the opposite with his own. 10, 947.
Slander. We should take refuge in the Lord and denounce the persecution and slander to him with full confidence in his help. 4, 559. We should pray against the slander in such a way that we testify our innocence, but also fear God's hidden judgment. 4, 562. The best comfort in the challenge of slander is that we should command God and not be grieved or distressed. 4, 598. Slander happens when one puts something untrue on one's neighbor; when one publicly imputes to him something true that is secret; when one denies the true that is imputed to one's neighbor. 10, 941.
to become engaged. A maid or boy shall not become engaged herself, but with the consent of her parents or guardians. 3, 381. Children should not become engaged without their parents' knowledge and will. 10, 642. A daughter or son shall not be betrothed secretly without the knowledge and will of the parents, for it is a great disgrace against the fourth commandment. 10, 661. Where stepfathers or guardians are more concerned about the child's property than about his need, the child may freely become engaged and be provided for according to his need. 10, 714. There is no example in all of Scripture that two children have betrothed themselves to each other, but it is always written by the parents. 10, 717. If two are publicly betrothed to each other and the betrothal remains the same, neither can leave the other for life. 10, 778. No one shall be betrothed unless he has certain proof that his spouse is single and free. 10, 783. A priest may not give together those who have become engaged against the knowledge and will of their parents. 22, 1182. Young people should know that God has commanded that if they want to be free, they should ask their parents for it and not get engaged behind or against their will. 22, 1493.
Betrothal. Because we teach that betrothals that take place without the knowledge and will of the parents are not valid, we incur the hatred of many people and are blasphemed. 1, 1641. In the matter of secret betrothals.
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The papal canonists are hard against us in the matter of the secret marriage, and our jurists are very good against them. 1, 1641. Against the jurists, we have on our side the examples of Scripture and the written laws and rights in the matter of secret betrothals. 1, 1642. The secret engagements are a cause of many great misfortunes, daily quarrels and strife. 2c. 1, 1643. The canonists say that our doctrine, which condemns secret betrothals, is true, but because the canons are against it, such an opinion must be rejected. 1, 1646. Secret betrothals are to be punished and condemned as such a thing, from which all kinds of mischief, harm and misfortune come in heaps. 1, 1730. Secret betrothals are forbidden in the pope's laws, but if they have happened, he lets them go. 3, 381. Secret betrothal shall stand with the parents, whether it is valid or not. 3, 381 Luther's opinion and advice regarding betrothals. 1V, 757. Secret betrothal is that which takes place behind the knowledge and will of those who have the right and power to establish the marriage, as father, mother 2c. 10, 757 f. Secret betrothals should be annulled and not be considered valid. 10, 761. Secret betrothal is against God and his word, namely against the obedience of parents; God has not joined them together. 10, 766. The public betrothal, which is still asleep, should give way to the secret betrothal, which is asleep. 10, 779. Parents should know that they have the power and the right to break the secret betrothal of their children. 19, 1158. The children should know that their secret engagement is nothing, unless they obtain it from their parents with a humble request. 19, 1158. Luther gets into a very heated argument with the lawyers about secret betrothals. 21b, 2953. Luther writes to Joh. Lang his judgment about secret betrothals. 21b, 3010 f. The Elector demands from Luther an objection in which it is expressly stated that betrothals made without the will of the parents are null and void. 21b, 3039 f. Luther reports to the Elector that he has settled with the Consistory and the Court on several points of marriage law, but especially on secret betrothals. 21b, 3063 ff. Luther praises the disputation of Joh. Lang about the secret betrothals. 21b, 3118. If future and secret betrothals were forbidden and not permitted, then many evils would be prevented and would occur. 22, 1175 f. A secret betrothal is neither covenantal in the sight of God nor just. 22, 1486. Secret betrothals are forbidden by the devil and the pope, his creatures and beautiful fruits.
and a cursed work of the devil. 22, 1491. Luther wants to condemn not only the secret betrothal of children, but also the parents' consent, which follows only afterwards. 22, 1492.
admonish. Since the devil, the flesh and the world do not cease to challenge us, there should be no cessation of exhorting, inciting and driving us to watch and work. 12, 10,
Exhortation. Christians always need to be entreated and exhorted to persevere steadfastly and unchangingly in the faith they have begun 2c. 12, 964.
Admonition. Luther's draft of a section of the scripture: "Vermahnung an die Geistlichen, versammelt auf dem Reichstage zu Augsburg." 21a, 1435 ff.
presumptuous. Because people do not trust in the Lord, but are presumptuous in their own righteousness, power and wisdom, they often become disgraced. 4, 2071.
Presumption. The church and Christ Himself, as well as righteousness, are of no concern to us unless harmful presumption is first overcome and killed. 1, 1428. We should beware of presumption, lest we want to make better something that God has ordered. 3, 1473. With the ungodly there is no fear of God, but the idolatry of presumption, that one has no trust in God. 3, 1823. It has been a diabolical presumption of united pontificalism that one has thought that God would be silent for the sake of a few guilders of all wickedness and give heaven in addition. 3, 1830: Whoever wants to escape from shameful presumption, let him look behind him and reckon how he spent his life before. 3, 1839. To punish the presumption of godless rulers, God must send a Hannibal or a Pyrrhus, or arouse a civil war through Sulla and Pompey 2c. 4, 1957. Presumption abolishes peace and harmony, but gives birth to strife and contention, and its godless efforts are in vain. 4, 2069. Presumption is most dangerous in theology, and yet it is there that it is found most. 4, 2078. Presumption, that we do not begin our counsel and justice with the fear of God and humble prayer, turns the best right into the greatest wrong 2c. 5, 805 f. Presumption in our powers always puts us to shame. 6, 385. Presumption is resisted by the sermon of repentance and the ministry of punishment, despair by the sermon of grace and the forgiveness of sins. 13, 2765. This presumption and certainty is in all the wicked, that they think they are doing something wrong.
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God a service if they oppress the godly. 14, 1380.
are able. We have good profession from God, yet we can boast nothing that we are able of ourselves to advise or help people 2c. 12, 840.
Ability, that. It is not our thing, nor our ability, nor has it flowed out of our head, which concerns this matter, how one stands before God and comes to eternal life. 12, 840. In spiritual matters there are not human thoughts, but other thoughts, arts and abilities, which God himself shows and gives through his word. 12, 840.
negating. The negative way of speaking in the Scriptures is often stronger than the affirmative. 4, 1110. The negating part establishes nothing, is nothing, is not required to prove anything, the proof does not have to be laid upon it, but upon the asserting part. 18, 1727.
Reason. Reason points out and leads to the best in political and civil matters, of which reason can judge, but not in higher and spiritual matters. 1, 175. Those who are of the best reason and will are the most hostile to the gospel. 1, 175. It was also natural in Adam's reason and will that he knew, trusted and feared God. 1, 202. Without the Holy Spirit, reason is absolutely without all knowledge of God, that is, it is godless, lives in darkness, and considers the worst to be the best. 1, 483. The light of reason, which is given to man, understands no more than what is good and beneficial for the body. But this is the corrupted love of lust. 1, 484 All human reason and wisdom, all laws and all philosophy say no more than what one should do, but advise nothing from where one should take it. 1, 621. Reason is vain and takes pleasure in lying, that is, in its own praise and glory of its virtues; it likes to be told that it can earn blessedness by its works. 1, 757. Reason looks only at the present misfortune, but the promise of the future it does not know at all. 1, 808. Because our reason is corrupt, we get into the clumsy opinion that we regard things as evil, of which we make bad use. 1, 855. Reason despises the marital state because it finds and sees nothing in it but misery and unhappiness. 3, 51. Reason can do nothing better than to fight against faith and God's word. 3, 148. Reason and our natural light is nothing but blindness and darkness. 3, 148. Reason
must consider herself a fool in the face of Scripture. 3, 389. Reason should not want to master God and tell him what he should or should not do. 3, 409. Reason can make great books of how to serve God. 3, 457. Reason cannot attain the understanding of God's words, but faith can. 3, 631. No man can understand by human reason that the seed of the woman, Christ, is Almighty God. 3, 660. Reason always wants to court God, whether he is just and right. 3, 811. Reason must be captured and based on the fact that God should not measure anyone or prescribe laws for him. 3, 812. Reason says: It is not good that one should be obdurate. But God gives you laws and takes none from you. 3, 812. Measured and judged by reason, God is unjust and has more sin than the devil. 3, 812. Reason cannot be persuaded to give up its hopeless, accursed brooding and research into incomprehensible things. 3, 813. Reason, as beautiful and glorious as it is, belongs to the world kingdom, but in the kingdom of Christ, God's word alone has the upper hand. 3, 883. Reason deals with what is below us, not with what is above us. 3, 995. We boast of our reason, wisdom and free will, but God thinks of us that we are all murderers and slayers without exception. 3, 1112. If we could have done it with our reason, it would not have been necessary for God to let himself be heard from heaven. 3, 1720. Take reason captive and say: I do not want to see or hear anything, because what is God's word, I stick to it. 3, 1721. Reason knows to some extent that God can and should help, but it cannot meet the right God. 3, 1722 f. Nothing is more difficult for reason than to trust in God, nothing easier than to choose superstition. 3, 1772. Reason adorns God with such honor that it judges him to be either foolish because he neither sees nor knows many things, or evil because he does not resist what he sees. 5, 100. In this, do not follow reason and the world, which, because it judges according to outward appearance, becomes a fool and considers David a liar, so that he says: "I will not lack anything. 5, 279. Reason cannot grasp the diversity of all cases that can occur in such a way that it should not be necessary to change the law. 5, 393 If anyone wants to be a Christian, let him pluck out his eyes from his reason and listen only to what God says. 5, 452. If I do not want to believe anything other than what I can comprehend with my reason, then I will in the short run understand the
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Baptism, the Lord's Supper, the Word 2c. and lose everything. 5, 456. The reason and wisdom of our flesh condemns the wisdom of the word of God. 5, 528. Reason is a very great and inestimable gift of God, and what it wisely arranges and invents in human affairs is not to be despised. 6, 115 Since even the best counsels of reason seldom have a happy outcome, reason is indeed a light, but not a light that shines. 6, 115. When reason is held against the heavenly light, it is pure darkness, that is, it understands nothing of spiritual wisdom, justice and peace. 6, 116. Reason and all the senses take offense at God's works. 3, 269. Reason cannot grasp the forgiveness of sins for the sake of an alien merit, nor an alien righteousness. 6, 733. He who wants to instruct souls through reason leads himself and others into error. 6, 837. Only in worldly government and in domestic affairs can reason come up with something right. These are the limits of our reason; it does not go beyond them. 6, 837. Reason wants to be a master, and yet it can teach nothing but the doctrines of the devil. 6, 1762. In all articles of faith, one must let reason go and know nothing of it and even kill it, otherwise one cannot enter the kingdom of heaven. 7, 985 f. All heresy has flowed from this and has had its origin in the fact that reason wants to master and overrule the holy Scriptures. 7, 989. Reason may exalt its light and boast in worldly matters, but it should not be consulted in matters concerning eternal blessedness. 7, 1600 Reason comes so far in the knowledge of God that it knows God's commandment and what is right or wrong. 7, 1705. Reason knows God from the law of Moses, but according to the Gospel, reason knows nothing of God. 7, 1710. The doctrine of the Christian faith wants to capture people with all their reason, wisdom and understanding; it wants to rule alone. 7, 2279. Christ punishes the clever reason that wants to master his word. 7, 2284. In external and worldly matters, let reason have its judgment. 7, 2285. If you want to understand Christ's word, do not judge it by your reason, you will be a fool about it; you cannot see it with your wisdom. 7, 2378. If I am to eat Christ's body and drink His blood, I will not first consult my reason, but hear what the Lord Christ says. 7, 2381. Shut up your reason and trample your wisdom underfoot, and do not let it grope, feel or think in matters concerning your blessedness. 8, 33.
Although reason takes all kinds of paths and practices them, so that it thinks it is going to heaven, it is all in vain and lost. 8, 302. Master Klügel, yes, the devil himself with his pointed reason, make Christ into a loud Moses, who only says of our doings and works and points us to ourselves. 8, 305. It is not possible to comprehend even the smallest article of faith through human reason and senses. 8, 760. He who looks at Christ with the eyes of reason sees nothing but a poor, miserable, abandoned man, yes, utterly despised and cursed. 8, 797. Our reason does not know and understand how the passing from this life to that is done, much less does it know how and by what means it should come to that. 8, 302. Because most of them remain in their flesh and blood and go by reason, they must go in such a way that they remain on works and without faith. 8, 1002. Men's wisdom and reason cannot go higher or further than judging and concluding, as it sees and feels before the eyes, or comprehends with the senses. 8, 1101. There is no article of faith that can be grasped or comprehended by reason. 8, 1258. In all articles of Christian doctrine, one must put reason aside and say: If God has spoken it, then it will certainly happen, I have no doubt about it. 8, 1297. If you consult reason, God speaks impossible things, lies, foolish, low, inconsistent, cruel, heretical and diabolical things. 9, 302. Reason does not understand that hearing God's word and believing is the highest service of God, but thinks that God is pleased with what it chooses out of its own devotion. 9, 302. If man wants to measure God by his reason and believe it, he does not have the truth of God. 9, 315. Blind reason naturally judges that Christ is a lawgiver, and impresses this error on the mind. 9, 485. The blindness of human reason is so boundless that it cannot judge rightly not only about the doctrine of faith, but also about life and deeds. 9, 668. Blind reason is of such a mind that it would like to present God with such a sinner who would say with his mouth, "I am a sinner," and yet think in his heart that he would be pious and righteous. 9, 780. The Sophists say that the Scriptures are much too weak to overthrow the heretics; it must be done with reason and come from the brain to prove that faith is right. 9, 1238. Reason is also a beautiful light, but the way that is to go from sins and death to salvation is not a good one.
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It cannot point to righteousness and life. 2c. 9, 1789. Everything that reason judges before God is wrong and good for nothing; everything that is innate to man and not newborn must be destroyed and killed. 11, 87L. Human reason is nothing but blind and dead before God, therefore it cannot long for divine things nor desire them. 11, 1152. Reason does not look at all the works of God differently, as if nothing would come of them, as if His words and promises were nothing and false. 11, 1941. God gives and does all things spiritually, so that flesh and blood cannot grasp them, that he may put reason to shame, and accustom his saints to trust in him alone. 11, 1941. The wisdom, sweetness, goodness and perfection of the will of God is not known by the reason or wisdom of men, but by faith alone, which kills reason. 11, 1943. Rule: Where there is reason alone, there is also reason alone, so that Christ is thought to be a teacher and holy man, until the heavenly Father teaches in the heart. 11, 2298. Aristotle taught: He who does much good becomes good through it. Reason clings to this, and thus reverses the scripture, that God should first look at the works, then at the person. 12, 207. In temporal things and those that concern man, man is reasonable enough; there he must have no other light than reason. 12, 295. Reason also gives all merit and chief righteousness to works after justification, saying that faith is nothing without works. 12, 207. If you ask reason how to do right to please God and be saved, it answers: You must build churches, cast bells. You must endow masses, have vigils celebrated 2c. 12, 296: In divine matters, reason can adorn itself so that no one notices it who has not grasped God's word righteously with faith. 12, 702. In things that concern temporal life and being, you may boast and pretend what your reason teaches you and you can conceive from your head. 12, 840. Reason with its human thoughts knows nothing more than the law and ten commandments, which it seizes and sticks to. 12, 842. Reason knows nothing of the misery of the corrupt nature, that no one is able to keep God's commandments and all men are under sin and condemned 2c. 12, 842 f. Reason deals with the temporal; to it belong all the works that are done on earth with special skill and diligence 2c. 12, 1675. It is the same with all laws and commandments of God,
that reason is offended and annoyed by it. 13, 1531. When reason comes into the question: why God has commanded this or that, the devil has already won, as can be seen in Eve in paradise. 13:1532 Reason will not accept that it should believe that only through baptism and faith in Christ can that which belongs to blessedness be accomplished. 13, 1674. All the commandments of God are foolish in the sight of human reason, and our nature is that we always want to be wiser than our Lord God. 13, 2198. No human reason knows that unbelief and despairing of God is sin; indeed, it knows nothing about believing and trusting God. 14, 10. Reason does not know that the evil inclination of the flesh and hatred of enemies is sin, but thinks that it is enough if one only outwardly resists the works. 14, 10. The natural light of reason reaches so far that it regards God as a kind, gracious, merciful, mild one. 14, 858. Reason believes and knows the power of God, but it doubts the will, because it feels the contradiction in the accident. 14, 858. Reason makes a vain mistake by calling that God which is not God, and again by calling that God which is not God. 14, 859. Reason knows that God is, but which one it is that is rightly called God, that it does not know. 14, 859. Reason soon censures the preachers of the word for their life and manners, when it sees that they do not agree in all respects with the completely pure doctrine 2c. 14, 1655 f. Reason judges the life of Christians according to their doctrine, and so it also despises the doctrine if the life is not entirely in accordance with it. 14, 1656. Reason is for man among all things the noblest and the main thing, and before all things the best and something divine. 19, 1462. Reason is the inventor and governor of all arts, wisdom, power, virtue and honor that men possess in this life. 19, 1463. Reason is rightly called the essential difference by which man is distinguished from animals and other things. 19, 1463. The Scripture also makes reason a mistress over the earth, birds, fish and over the cattle and says: "Rule" 2c. 19, 1463. God did not take away the glory of reason after the fall of Adam, but rather confirmed it. 19, 1464. Reason cannot comprehend nor investigate how God created the smallest thing and the smallest creature. 22, 68. The natural things that we see and deal with every day,
1916Veronika - provided. 1917
we do not understand, how should we investigate the secret counsel of the divine majesty with our reason? 22, 69. 76. It does not rhyme with reason that God became man, or that divine and human nature, united in Christ, is One Person. 22, 72. To believe that Christ was God on the cross and in the Virgin Mary's body is impossible to reason. But I believe it, because the scripture says so. 22, 74. You must give reason captive and believe the word of the Gospel through the action of the Holy Spirit, and give God the glory that He is true. 22, 267. Reason before faith and the knowledge of God is darkness in divine things, but in believers it becomes a light through faith 2c. 22, 461. Reason is the greatest obstacle in relation to faith, because everything divine seems to it to be inconsistent, that I do not say stupid. 22, 546. If we should judge by reason according to the articles of our faith and the Scriptures, then of course each piece in the Scriptures is contrary to the other. 20, 796. If we had only the first three words in faith: "I believe in God the Father," they are still far above our reason. 22, 816. If we wanted to avenge reason with its wisdom, we would not be able to believe any article of faith, of the Trinity and the Incarnation of the Son. 22, 1025. Because there is a lack of people who are truly wise by reason, one must use the laws that wise people have made with their reason. 22, 1256. Reason must give itself up and say: The things seem incredible to me, but because God says it, I will believe it, because he is true, lies and does not deceive. 22, 1587. Reason measures divine things according to the uses and things of men. This is wrong. 18, 1774. Human reason teaches only the hands and the feet, but God teaches the heart. 22, 1956.
Veronica. The popes display the fraudulent tablet of Veronica with great pomp, as the image of the Savior, which is printed on his face-cloth 2c. 14, 403. 14, 403. The tablet of Veronica is covered with cloths so that no one can see anything, not even those who show it. 14, 403. The image of Veronica in Rome is only a black board, draped with two silken cloths, of which only one is taken away when it is shown. 22, 911.
Betrayal. The art of overcoming cities with gold through treachery is best understood by the French. 22, 1438.
betray. No one should betray himself and be pilloried before the world, but cover his sins and ask God to forgive them. 7, 2003.
gather. The word: "He was gathered to his people" testifies to the future resurrection of the dead, because there is a people to whom they will be gathered. 2, 981. The people are gathered in the bosom and arms of God; there they are in good, quiet rest, and will rise again in His time. 2, 981.
Blending. Some have so grossly misunderstood Christ's word about cutting that they have cut themselves, so that even the bishops have had to forbid it in the concilia. 7, 448.
Cut. The eunuchs or the cut ones have much more lust and love for women than anyone else. 7, 449.
waste. One should not squander God's blessings, but diligently save them up, so that, where there is a lack, we may help poor, needy people all the more abundantly. 13, 287 God forbids both: that one should not be idle or wasteful, but that what one works out should be kept in good counsel. 13, 883] As little as our Lord God wills to be anxious and troubled, so little will he wills to be wasteful, but wills that the rest be kept in counsel. 13, 1725.
conspire. Luther says: "I have found out from many who have sworn their marriage vows that they have not had a good hour after that, and are corrupt in body and soul and goods. 10, 43 f.
Verses. Rhymes or verses make good sayings, which are better used than otherwise bad speech. 10, 1430.
provided. If thou shalt hear Christ, and be baptized in his name, and love his word, then thou shalt surely be provided, and shalt be quite sure of thy salvation. 2, 178. We are not to say with the enthusiasts: If I am provided, I will be saved, if not, I must be damned, but we are to use the means that God has given. 2, 445. The presumptuous questioning whether you are endowed or not is not only not commanded by God, but also forbidden. 4, 470 If the devil tells you to worry whether you are provided by God for eternal salvation or not, by all means do not let yourself be led into such dangerous disputation. 9, 795. Reckless spirits first worry about it and want to find out by reason whether they are provided. 9, 1353 If faith is well exercised and practiced, then you will finally be sure that you are endowed. 9, 1354. As wrong as it is that the righteous should be
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If they are provided for the sake of future works, it is wrong for them to be justified for the sake of future works of faith. 9, 1862. If thou believest, thou art called; but if thou art called, thou art certainly provided. 10, 1747. That I want to know whether I am provided for is nothing else than that I want to know everything that God knows and be like Him, that He knows nothing more than I do. 10, 1989. The evil spirit drives the soul to burden itself with the most dangerous presumption, to inquire divine counsel secretly, whether it is provided for or not. 10, 1988 f. In the hope of God that he will not lie lies the living proof that we are provided for and are God's children. 12, 1549. Whoever wants to start with such questions to know God: how God provided this one and did not provide that one 2c., will break the neck like Lucifer. 13, 1570. It 'is provided of God for ever that all who believe in the gospel shall be justified, godly, alive and blessed. 14, 116. They will never learn nor know what God's mind is toward them, who worry in vain whether they are provided or chosen. 22, 103.
Misappropriation. The people who pursue the high things of the transference according to God's purpose drive their hearts to despair themselves. 1, 521. Of the unnecessary and dangerous disputations about the provision. 2, 174 ff. God did not come down from heaven to make you uncertain of your faith, but he used the word and the sacraments to make you completely sure. 2, 179. Accept the present promise and providence, and beware that you do not search rashly and too closely for God's secret counsels. 2, 180 Satan violently takes away the assurance of which we are assured through the Son of God and the holy sacraments, and makes us uncertain. 2, 180. The despisers, who are challenged with the assurance, become the very worst and most shameful epicureans. 2, 180. Luther says: "In the challenge because of the verse, I would have almost died in despair, if Staupitz had not saved me. 2, 180. D. Staupitz used to comfort Luther with these words: "Dear, why do you trouble yourself with these high thoughts? Look at the wounds of Christ, and from them will shine forth salvation. 2, 181. We are not at liberty to deal with high thoughts and to doubt the providence, but such thoughts are ungodly, evil and devilish. 2, 182. If the devil challenges you with the provision, just say: I believe in Jesus Christ, our Lord, and the provision will come out.
The devil will turn his back on you. 2, 182. 'There is no difference between one who doubts and one who is damned. That is why that nun, who was challenged by Satan with the temptation, only said: I am a Christian. 2, 182. One should not search for the provision of the hidden God, but be satisfied with the provision that is revealed through the calling and through the preaching ministry. 2, 185. We should punish the ungodliness of those who want to draw everything on the provision that comprehends the secret counsel and government of God, which is unknown to us. 2, 747. We should not judge our Lord God according to the providence, but use the means that are ordained to preserve this life. 2, 1561. If one attaches oneself to the humanity of Christ, one finds a sweet sermon on how God deals with misfortune. 3, 816. The question of misfortune is to be left undone. 3, 817. The questions of misfortune should be dismissed by pointing to the Christ child. 3, 818. How to protect oneself against the worry about the accident. 4, 470. God has not commanded me to care for my provision, but has told me to hope. 4, 471. The devil wants you to desire to be sure of your provision and to become impatient because of the uncertainty of the divine counsel. 4, 471. The devil intends with the care for your provision that you should desire to know God's counsel. 4, 472. The thoughts about the provision do not come from God, but from the devil. 4, 474. The temptation from the providence is a malice of Satan, only so that he extinguishes the faith. 4, 1267 f. The gospel teaches that just as God's providence is certain, so the papists teach that it is based on free will and is uncertain. 11, 383. All the insinuating and disputing of the providence is certainly of the devil, for what the Scripture says of it is set to comfort the contested souls with it. 8, 785. The dispensation does not stand on our worthiness or merit, but in God's hand, and on His mercy it is founded, which is unchangeable and eternal. 9, 1115. Do not dare to explore the abyss of divine providence with your reason, but keep the promise of the Gospel 2c. 9, 1115. The grace of providence alone also works, in that it chooses and calls without works the one who is to be justified and do works. 9, 1862 f. If you ask God how he rules the world, whether he has provided this or that or not, you will immediately break your neck and come down from heaven.
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be overthrown. 10, 1155. We should not argue about the transgression, but about God's wrath, revealed in his word, and then seek grace again. 10, 1708. When speaking of the difference of sins that remain in saints and this life, one should not point the eyes to the hidden election or providence 2c. 10, 1706. The dispensation of God must not be begun from the law nor from reason, but from the grace of God and the gospel that is preached to all men. 10, 1742. The thoughts of God's providence must be judged from the word of God's grace and mercy. 10, 1742. Luther knows well the challenge of the eternal providence, and has lain ill in the hospital until death. 10, 1744 f. The desire to investigate the divine majesty and God's high providence is not from God, but comes from the devil, who plagues a heart with it. 10, 1746. The right art of the understanding is here, and nowhere else, that one believes in Christ. 10, 1747 God has given us his Son Jesus Christ, whom we should remember daily; there, the verse itself will be found delightful. 10, 1749. Shun and flee such thoughts of temptation as the serpent in paradise tempts, and look instead to Christ. 10, 1749. That is, challenged with hell, when man is challenged with thoughts of his own sin. 10, 1989 In the image of Christ on the cross, your hell is overcome and your sin is made certain. 10, 1992: Whoever insists on God's promises of blessedness and relies on the sacraments, whose election and provision will be found without his care and effort. 10, 1995. God does not want us to ask or inquire about the divine disposition of each person in particular, who will be saved or not saved. 12, 636. God does not give a special revelation of the disposition, but points all men to the word of the gospel: if they believe it, they shall be saved. 12, 636. One should leave God in His majesty and content with the providence, for there He is incomprehensible. 13, 200. From the eternal providence of God it originally flows who should believe or not believe, can be freed from sins or not. 14, 107. Through the providence of God, it is taken out of our hands and placed in God's hands alone that we become righteous. 14, 107. If it were in our hands, certainly not one man would be saved, but now that God is certain that his providence is not lacking, nor can anyone prevent it, we still have hope against God.
the sin. 14, 107. Do not follow the wicked spirits that start above to search the abyss of divine misunderstanding beforehand, but first be concerned with Christ and the gospel. 2c. 14, 107. When you have come under the cross and suffering, this will teach you rightly how comforting it is. 14, 107 f. Without suffering, the cross and the agony of death, one cannot act the transfiguration without harm and secret anger against God. 14, 108. We must trust in the grace of God, but remain uncertain about our and others' future perseverance or providence 2c. 15, 2621. The grace of providence calls and chooses him who is to be justified and do works 2c. 19, 1462. We are not to judge ourselves in our offices according to the disposition, since we have no word, light or science of it, but according to what we are commanded in the word of God. 20, 2212. Nowhere can the grave challenge of eternal disposition or election be better sought, indeed found and understood, than in the wounds of Christ. 2c. 22, 104. Luther speaks widely about the Versehung against Count Albrecht von Mansfeld. 21b, 2678 ff. In the thought of the Versehung we forget God, the praise of God ceases, and blasphemy begins. But in Christ all treasures are hidden. 22, 832. God so hates the disputation of misconduct that he has established the word and the sacraments against it; we are to listen to the latter and look to the latter. 22, 829. One should beware with all diligence of the disputation of the disposition, because thereby a man is brought by Satan that he does not respect God's word and the sacraments 2c. 22, 831. Against the disputation of misunderstanding, take the word in which you recognize God as he has revealed and portrayed himself, and the great good deed of Christ. 22, 831. The disputation of verse should be completely shunned, and Staupitz said: If you want to disputate about verse, start at the wounds of Christ, and it will cease. 22, 832. The proverbs of misfortune, which have the appearance of frightening us, should only serve to show us the weakness of our powers and inability 2c. 22, 832. In the disputation of the disposition, it is best to start from Christ below, so that the Father is found and heard; for all those who started from above have fallen by the neck. 22, 833. We have enough to learn from the humanity of Christ, in which the Father has revealed Himself, but we ponder and search the mysteries that are hidden, as the verse 2c. 22, 834. Man can
1922seal - obdurate. 1923
Never again inquire into the secret will of God, the misconception, because God hides it for the sake of the devil, so that it will become a disgrace. 22, 834. Luther finally abandoned and despised the thoughts of misconduct with which he had been plagued, and again adhered to the revealed will of God and His word. 22, 834. We are not to judge according to our own judgment, but according to God's word, which is revealed and forbids evil works. 22, 833. This is the best art against the temptation of the verse, that one considers these thoughts most certainly to be fiery darts of Satan 2c. 22, 1864. Luther writes to Caspar Aquila about the doctrine of providence and predestination, that one should refrain from futile brooding about it. 21s, 1224 ff.
seal. To seal that God is true means to put in no doubt that God is God and true. 7, 2080. The Christian is our Lord's letter, and those who believe and live a Christian life are sealed, that is, they have faith, and the Holy Spirit has written the word in their hearts. 7, 2081. Those who receive Christ give glory to God, make God true, seal and seal it, and do not doubt it, find it certain. 7, 2083.
reconcile. There is no God either in heaven or on earth who can be reconciled with the casting of bells, with lights and butter letters or letters of indulgence. 3, 989. We should firmly believe that we are reconciled to God through Christ, so that even though we fear God's wrath because of our sins, we still hope for salvation. 5, 178. There is so much evil in human nature that the world and all creatures have not been sufficient to reconcile God, but God's Son Himself had to be offered for this purpose. 9, 237. It is a terrible blasphemy if you miss reconciling God through any work, since this could only be done through the blood and death of the Son of God. 9, 237 f. If we are reconciled to God through His Son's death while we were still enemies, much more, since we are now reconciled, we will be kept through His life. 10, 1316. We cannot reconcile the heavenly Father in any work, but only in Christ, if we hold him up to the Father and believe that he has redeemed us and made us blessed. 12, 1125. Those who enjoy our Lord Jesus Christ, who confess their sin, are sorry for it, ask for mercy and wholeheartedly hold on to Christ, who has reconciled God. 13, 1207. You shall be reconciled to your neighbor beforehand if you want to serve God. 11, 1341.
Reconciler. The gospel holds Christ up to us as the only propitiator of God's wrath; if one does not believe in Him, one will not be saved. 9, 469.
Atonement. The atonement of Christ is "for the whole world's" sins, that is, for all sins that have ever been committed and will be committed until the end of the world. 9, 1537. God's wrath could not be averted by any other way, and reconciliation could not be acquired by any payment, but by the one sacrifice of the Son of God. 12, 487. God has commanded the gospel to be preached into the world, that it should be and be called a ministry of reconciliation, and exhorts us to be reconciled to Him. 12, 492.
provide. Because Christ has everything in his power, his Christians are abundantly provided for. 5, 236. If we did not still have the spiritual goods that our forefathers gave to provide for churches, schools 2c., we could not feed one pastor. 7, 2133.
Supply. About the poor supply of the pastor in Leisnig and the pastors in general. 21a, 663.
Mind. Our understanding cannot extend to that which has been outside of time. 1, 13. The understanding goes out of the invisible and eternal things, which make blessed. 12, 1675. Our understanding and knowledge is so darkened by original sin that we do not see and recognize properly, much less do what is innate to us. 22, 163. It is better to be governed by the intellect than by laws of art, for the intellect is the soul of the law and the master of all laws. 22, 1255.
Understanding. Understanding means that I can judge of all things in the world what is right or wrong. 11, 2177. Hilarius says that understanding is to be taken from the causes of speech, not from the words alone. 18, 1866.
Dissimulation. No one is without dissimulation and flattery, not even without false delusion in relation to God's word. 4, 936.
obdurate. "Obstinate" is said of people who rely on their power, on land and people, and get a courage as if they wanted to eat God. 3, 791. God's will to harden is there, but how that happens I am not to know. 3, 814. He who is hardened has God's commandment before him, but does not do it because he is driven by the devil not to do it. 3, 814. To harden means to allow the heart to become stiff, proud and secure. 3, 1399 f. From which way it happens,
1924Dismayed , a - defend. 1925
that Pharaoh is hardened. 18, 1838. God hardened and hardened the heart of Pharaoh more and more by attacking him through the word of Moses, as if he wanted to withdraw the people from his rule. 18, 1836.
The impenitent, one. A stubborn person not only does not want to hear, but also sets himself up to fight against him and to disturb the faith; this is the sin against the Holy Spirit. 12, 1462 f.
Obduracy. How it relates to the trade of the hardening. 18, 1836. Since God predicts it, who can neither miss nor lie, the hardening of Pharaoh must certainly occur 2c. 18, 1843.
deceased. Your deceased friends, if they have believed otherwise in Christ, are not dead, but sleep in sweet, sweet rest, and will certainly rise again on the last day. 12, 2048. The holy sacraments, baptism and the Lord's Supper, point us to the hope that we should be certain and not doubt that our deceased loved ones will live forever. 13, 1328. Where you felt in your deceased friend that he did wrong to no one knowingly and willingly, kept his word diligently and sought comfort, let God prevail. 13, 1341.
Deceased. The pope writes four different places of the deceased. The first is the hell of the damned; the second is purgatory; the third is the place of the unbaptized children; the fourth is the bosom of the fathers. 2, 2067. What kind of place the deceased come to, no one can say. 2, 2068. The deceased lie in their tombs 'as in a gentle bed and quiet sleep, waiting when our Lord Christ will come and call them forth to eternal life. 13, 1330. Just as we think and say of those who are asleep, so also God says of those who have died: These who are in the grave are not dead to me; I will raise them up again in my time. 13, 2426.
Disturbers. The destroyers of the gospel can suffer nothing less than that they should be apostles of the devil, yes, they boast of the name of Christ before others. 9, 81. Those who mix the law with the gospel are destroyers of the gospel. 9, 82.
**cast out. "**The Lord will not cast off his people," that will certainly be the case, even if a thousand and a thousand popes, emperors, princes 2c. were to gather together. 5, 46.
tempt. God tempts and sets before us a strange work, that he may thus do his own work; through our affliction he seeks his play.
and our blessedness. 1, 1533. God does not tempt us to be afraid of him as a tyrant, but to train us in faith and love. 1, 1534. Satan tempts people to evil, that he may draw you away from God and make you distrust God and blaspheme Him. 1, 1534. We should not take unnecessary danger upon ourselves, but use natural prudence, skill, 2c. so that it does not seem as if we were tempting God. 2, 637. We should not tempt God, but use the means that God has given. 3, 884. God is tempted in two ways; first, when one does not use the things available, second, when there is lack, not trusting in God's word. 3, 1431 f. That is tempting God, when I lack something, that he should give it to me soon, when I want it, and what I desire from him, and do not want to wait. 3, 1759. That is God tempts, when we want to have a thing from God, how we circulate it to him, that he must give it to us; or we fall away from him. 3, 1758 f. To tempt God is to believe when he has not commanded to believe and has not given a word, or not to believe when he has commanded to believe. 11, 340. It is called tempting God when someone wants to step aside from the ordinary command and do something new and special without God's word. 13, 250. 1689. To tempt God is when I set for myself and for my own initiative, without any need, a certain goal, time, place, measure, person and work that God should do. 14, 866.
Trying, that. To faith belongs first of all God's word, as the reason of faith; therefore God's trying is nothing else than acting with God without his word. 11, 340.
Temptation. This is the origin and main cause of all temptation, when man presumes to judge God and his word from himself, without the word. 1, 189. It is God's temptation when something contradicts what he has spoken; we are to stay with the first word of God. 3, 345 f. The benefit of temptations is exceedingly great, for through them man becomes certain and firm, so that he does not doubt, is not uncertain, does not waver 2c. 6, 210. The highest temptations are: To mistrust God or to despair, and such kinds should be called sufferings, not temptations. 9, 1503. When faith is concerned, temptation does not stay away for long, so that faith is finely proven. 12, 1272.
defend. We follow the devil when we are punished for sin and we still defend it. 7, 1996.
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trust. No one can believe and trust God, but the Holy Spirit enlightens the heart. 3, 1068. Trusting God firmly is only possible for a believer in Christ who is enlightened by God's grace. 3, 1069. Thou shalt not put thy hope in anything else, but in God alone shalt thou trust. 3, 1676. A man must either trust God or good works. 3, 1705. If it is well with thee, be not proud; if it is evil with thee, trust God in adversity. 3, 1764. We should trust God more than mammon, violence, all goods and friendship on earth. 3, 1771. He who slaughters or burns his child does not trust in God, but in his own work. 3, 1775. To hold on to God the Lord and to trust in him heartily is the highest holiness, the highest art and wisdom, the noblest service on earth. 3, 1865. One cannot trust in God and at the same time in something else. 4, 453. He who trusts in God is fearless and sure, and despises everything, trusting in his good conscience. 4, 598.
Trust, that. No one believes that God has commanded trust, and that he has condemned despair. 1, 1501. Our trust should not stand on the law and its works, although the works should be there, but on God's mercy and faithfulness. 2, 760. If we put all our trust in God, then a sweet love for him necessarily follows. 3, 1423. Whoever puts his trust, hope and comfort in St. Margaret or another emergency helper and saint, beats God into the entrenchment and despises him. 3, 1726. Trusting in God brings all help with it, that you alone look into his hands in all needs, and be sure that he will do the best for you. 3, 1727. It is all good to have friendship, authority and helpers, for they are God's creatures, but trusting in them is not to be. 3, 1779. Because God himself commands you to put your trust in him only boldly, it is questionable that you raise another for God, or seek help somewhere else. 3, 1795. Trust and hope call. 4, 956. That is not happily undertaken which one begins by trusting in others. 4, 1956. If trust in God's grace were perfect, sadness could never enter the heart. 4, 2061. What one begins by trusting in people, alliances, society, is disgracefully destroyed. 5, 1203 f. If we are talked out of trusting in God, we are lost; but if we keep it, Satan is defeated. 6, 223 f. The trust in the
The trust in God's own wisdom, justice and power is so deeply ingrained even in the godly that it can hardly be eradicated by innumerable evils. 6, 502. Where there is trust, there is God. So it is with the cap of the monks, with the fasts 2c. 6, 993.
Displaced persons. Neither the nobility, nor the burghers, nor the peasants are helpful to the churches with a single penny, so that they could prove their service and leniency to the expellees. 1, 1138.
condemn. No one shall be condemned unless he is first heard and overcome. 3, 88: No one should be condemned, but first hear the other party. 3, 204. We should take utmost care not to condemn or condemn someone's word or work unjustly. 4, 937.
transform. We will be transformed, that is, we will be moved away as we walk, stand, sit or lie, that we will be dead and alive again in an instant. 8, 1256 f. To be transformed is to be changed into a new life, to come out of the old being and life of this world into a new being and life. 8, 1323. Those who are under the earth and have not yet been resurrected will rise from the dead and at the same time be quickly and effectively transformed along with those who are still alive on earth. 8, 1324. In order for the true body and blood of Christ to be in the sacrament, it is not necessary for the bread and wine to be changed in their essence. 19, 29 f. The world has never believed that bread would be transformed before Thomas Aquinas had brought it out. 19, 260. It is ungodly and blasphemous for anyone to say that bread is transformed, for Paul says: "The bread we break is the body of Christ. 19, 327.
Transformation. This is the transformation, that those who have fallen asleep and are lying under the earth are changed to a new life at the same time as we, who are still alive. 8, 1323. The transformation of the bread and wine is to be taken for a little bit of human reasoning, because it is not based on any scriptural passage. 19, 25.
Confusion. The confusion of languages seems to be a small punishment, but it is a horrible, terrible punishment. 1, 690. The confusion of languages was removed on the day of Pentecost by the Holy Spirit, and a holy unity was brought to us, although the inequality of languages remains. 1, 691 f. Through the confusion of languages, by which also the hearts are separated, Babel, Nineveh, Jerusalem, Rome, and in sum all kingdoms fall away. 1, 704. From the confusion
1928Get thrown out - despair. 1929
War, death and all kinds of misfortune have arisen and arisen throughout the world because of the confusion of languages. 1, 706. After the confusion of the languages, not only in the worldly and domestic government, but also in the church all kinds of disorder and confusion occurred. 1, 708.
Being rejected. The rejection happens when the Lord leaves us to ourselves and takes away his spirit. 5, 580.
wound. God has promised mercy to the hearts that are wounded and for this reason allows us to be humbled so that we may sigh and pray to Him. 5, 772.
wonder. Where there is a righteous faith, there follows the fruit, that one marvels and rejoices at the great grace and blessing that has come to us through the infant Jesus. 13, 1506.
Desolation. The desolation of the Jewish empire has now lasted fifteen hundred years, and the Jews have often tried to rebuild the temple, but they have accomplished nothing. 13, 2561. The prophet Daniel says that there will be no end to the desolation. 13, 2561. Wherever the gospel has been preached and not accepted, sure desolation has followed. Examples: the Roman Empire, almost all of Asia, Greece, Thrace 2c. 14, 1103.
despair. Let no one be too afraid or despondent, no matter how bad it may be. 4, 1375. Even if we must confess that we are wretched sinners, we should not despair, but cling to the promise of God and desire His grace. 13, 172.
forgive. If we feel the mercy of God toward us, we should also gladly forgive our confreres who have offended us. 12, 1499.
delay. It is God's way to delay and postpone help, but in such a way that he comes in time of need and comes soon. 2, 5. This is God's way of delaying help and comfort, so that our faith may be tried and proven; then God will certainly not fail. 9, 1771.
Delay. Delay is a secret plague and does cruel damage. 1, 1740. To us, every delay under the cross seems long, but God wants to speak when we almost despair and think that he will remain silent forever. 5, 111. Our reason is highly annoyed by God's delay and would like God to hear us as soon as possible. 13, 261.
despair. No one has cause to despair, nor even to presume. 3, 184.
The one who despairs says with full fervor of heart to the face of God: You are not my God. 4, 469. We should not despair, however unworthy we may be, but call upon God's goodness even against the violence of death and hell. 4, 537. It is as much blasphemy if you despair as if you are presumptuous. 5, 172. We should not despair, for Christ shows us the way to heaven and explains why he came into the world. 7, 1914. No matter how great a sinner may be, he should not despair, for there is no need for him; God will find his time to save him. 11, 849. 12, 1400. For the sake of sins, let no one despair or despair, but let him have all grace toward God through the Lord Christ, His only begotten Son. 13, 396. God wants both of us, first, not to be proud, and second, not to despair, but to wait for His grace. 13, 172. A Christian should walk the straight and narrow, so that he neither despairs nor is presumptuous, but remains simple in the word, in right trust and faith. 13, 252. Answer to the question whether one must despair in sins: One need not despair either in tribulations or in sins. 18, 30. It is certain that man must first despair of himself completely in order to be able to receive the grace of Christ. 18, 38.
Despair. The devil seeks to bring those who have sinned to die and perish in despair. 1, 201. Despair, spiritual sadness and despondency of a troubled conscience do not actually come from the multitude of sins, but from the heart that seeks good works. 4, 446. This is not despair, which does not want to despair, and bears sorrow, that it despairs, but it is a contestation of hope, the most severe of all contestations. 4, 467 f. How to hold oneself in the face of despair. 4, 468. At the time of despair we should hope most for mercy, whereas at the time of presumption and security we should fear most. 5, 611. God forbids despair as the greatest ungodliness, because he wants one to endure tribulation in faith, but not to add despair. 5, 613. Those who, out of despair, either take vows or make pilgrimages 2c. in order to overcome the wrath of God, heap sin upon sin. 6, 473. Despair of God's mercy is the supreme and irredeemable sin, unless grace restores man in due time. 19, 1446.
1930Bespasiauus - visitators. 1931
Vespasianus. Saying of the emperor Vespasianus about his citizens and courtiers who became rich. 1, 300.
Polygamy. Polygamy was permitted in Israel by the law. 3:1556. 3, 1556. Polygamy, which was formerly permitted to the Jews and the Gentiles, cannot be approved by Christians and cannot be undertaken with a good conscience. 21a, 928.
Four. The fourth number signifies the four oers of the world. 14, 1870. The prophet Zechariah delights before other prophets in the four number, which signifies the four regions of the world. 14, 1992. By the four number the four directions of the earth circle, that is, the world, are designated. 14, 2051.
Vigelius. Vigelius, preacher in Eisleben. 20, 1609.
Vigils. Vigils and masses may help the bellies of priests, monks and nuns, but they do nothing for the souls. But the souls are not helped by them, and God is only desecrated by them. 11, 1206 f. No vigil is held without money, and is donated to all special interest, and they also sell them impudently, like another commodity. 18, 900. In the time of Augustine, one prayed once and the other time for the dead. After that, the prayers and vigils for the dead came into being. 22, 1696.
Vincentius. Vincentius in his Summa Angelica often seeks and conceives protection and cover for sins. 1, 815. Vincent's book, Summa angelica, deals with such matters concerning God's judgment and the Church, in a secular and judicial manner. 1, 816. St. Vincent is employed by superstitious women to find lost things. 3, 1161. St. Vincentius mocked his murderers and said that death and crosses were only a joke and a game for Christians. 7, 98. It is written of St. Vincent and others that they went to death with joy and laughter, because they were so sure of the resurrection that they considered death to be a mockery. 10, 1137. St. Vincent, when he lay on burning coals and was roasted for the sake of the Lord Christ, said: "It seemed to him as if he were walking on roses. 12, 1243. When they threatened St. Vincent with sword, fire, death, he said: "O fools, do you think that I am afraid of this? That is what I am afraid of! 13, 1882.
Virgilius. Virgil is much more harmless than Jerome and Origen, these "masters" of Christianity, who have not executed One History properly. 3, 695. Narrative of how Virgil said: he reads gold from Ennius' coth. 13, 2088. Virgilius is the others all the
with glory and valor superior, everything is glorious and important, with an earnestness. 22, 1564.
Visitation. Nothing has remained of the noble work of visitation in the papacy, except that people have been charged and burned for money, debts and temporal goods. 10, 1630. Since the time in Christendom the office of visitation has fallen and been corrupted, the gospel has been put under the. The gospel has been put under the bank, and dreams and vain works of man have ruled. 10, 1631. The Elector replied to the University that he wanted to accelerate the visitation of the parishes. 21a, 916. The begun visitation will not be abandoned. 21a, 1031. The Elector asks Luthern to express his concern about the "instruction" for the visitation drafted by Spalatin, and to indicate the changes in writing. 21a, 1064. Luther's reservations about the "instruction" for the visitation drafted by Spalatin. 21a, 1071 ff. The visitators ask the Elector to leave Metzsch and Taubenheim at the visitation so that it will not be interrupted. 21a, 1253 f. Luther reports from the visitation that the appearance of the church is very miserable everywhere, since the peasants learn nothing, know nothing, pray nothing, do nothing but abuse their freedom. 21a, 1256. The Elector indicates to Luther and Jonas that he has given the orders necessary to complete the visitation. 21a, 1399 f. Luther and the other visitators ask the Elector for some decrees, which are necessary to continue the visitation. 21a, 1409 Jonas writes to Spalatin on behalf of Luther and Melanchthon that nothing should be done about the visitation until Luther's advice has been obtained 2c. 21b, 1861 f. Luther predicts to Jonas that he will have to endure many challenges during the visitation in the Duchy of Saxony. Leipzig would need a particularly sharp visitation. 21b, 2347 f. Luther gives Johann Cellarius, pastor in Dresden, advice for the visitation in the Duchy of Saxony. 21b, 2402. The visitation articles will be printed in Wittenberg. 17, 2228. Luther speaks favorably about the visitation articles that Melanchthon had prepared on behalf of the Elector. 21a, 1002. The Elector orders Luther and Bugenhagen to review the visitation order before it is printed. 21a, 1016 f.
Visitators. For the first visitation in the Electorate of Saxony, the following were appointed as visitators: Hans von der Planitz, Knight; D. Here. Schurf, Asmus von Haubitz and 24. Philipp Melanchthon. 10, 1632. To the
1932visitiren - perfection. 1933
For the first visitation in the Duchy of Saxony under Duke Heinrich, the following were appointed as visitators: D. Justus Jonas, D. Melchior von Creiß, Spalatin, Caspar von Schönberg and Rud. von Rechenberg. 10, 1633. The teaching of the visitators is under the press, also Luther's great confession of the Lord's Supper. 17, 2239. The visitators have written a very beautiful order, which the Prince will have printed. 21a, 1004. The Elector appoints the visitators for the entire Saxon lands. 21a, 1177 ff. Luther reports to Spalatin that the visitators in the Wittenberg district, among whom Luther was, have so far found all the pastors in harmony with their peasants, but sluggish to speak 2c. 21a, 1241. Luther writes to the visitators in the Franconian district that he had not been able to find a pastor for Hildburghausen in a hurry, but that he would soon see to it. 21a, 1266 f. Luther reports his departure from the number of visitators with the words, "I am deposed from the office of Visitiren^." 21a, 1278. In a letter to Prince John, Luther gives a favorable opinion of the order of visitators established by Melanchthon. 17, 2185.
visitiren. Luther and Jonas ask the Elector to visit the counties of Eilenburg, Bitterfeld and Belzig, which are still in arrears, and thus to complete the entire visitation work. 21a, 1397.
Birds. The text clearly states that the birds were first created and emerged from the water, and then rose into the air. 1, 59. Fish and birds are not dissimilar in nature and characteristics, for as a fish swims in water, so a bird soars in the air. 1, 59. Physicians rightly argue that the flesh of birds is healthier than that of fish, therefore birds live in the thinner air. 1, 59. Even if someone could raise the dead, it would be nothing compared to this miraculous work, that a bird becomes from water. 1, 60. It is not believable that the birds migrate to the warm lands at noon in the winter time. 1, 63. Christ makes the little birds our masters and teachers to our great, eternal shame, even a fainting sparrow. 7, 565. The birds, which lie dead in the hollow banks of the water during the winter, as the cuckoo, swallows and others, come to life again toward midday. 2c. 22, 1321.
Vogt. Jakob Vogt was the confessor of the Elector Frederick the Wise. 15, 2460.
People. God has always kept a people with whom the word has remained, and thus the pure doctrine has been preserved. 1, 709.
The people of God are not those who have carnal succession, but those who have the promise and believe it. 1, 1406. The people of God get their life, their pasture, their preservation from nothing else than from the word of God. 4, 400. This is how the people of Christ differ from those who are not His people, that the reputation and the name of all men and things are despised. 4, 960. Prayers, hymns, organs, church ornaments, images, lights, garments 2c. are not evil, but one should not think that through them the people are Christ's people. 4, 1641. Knowing, believing, praising and giving thanks to God makes God's people. 5, 1150. God's people are not those who are called so according to the flesh, but those who are afflicted, oppressed, killed by the feelings of conscience 2c. 6, 471 f. Christ's people are otherwise called nothing but poor, miserable sinners who are frightened and despondent because of their sin, and would gladly be at ease with God. 13, 130. Wherever the blood of the Son of God is not there, or faith in the promised Seed, there is not the people of God, even though everything else is there 2c. 14, 1157. The people of the gospel is a willing people, does not have to be forced by laws, but is freely carried away to good by the impulse of the Holy Spirit. 14, 1229. God's people or the Christian holy people are also known by the holy sacrament of baptism and the altar. 16, 2276 f. God's people or Christian holy people are also known by the keys they need publicly. 16, 2278. The people of Christ hear Christ voluntarily and follow Him without all fear of the law, keeping and doing what God commands because it pleases them to do so. 18, 1544.
Gluttony. Gluttony and daily feasting weakens the face and corrupts the eyes. 2, 1996. Gluttony is such a sin that hinders you from your baptism, forgiveness of sins, faith in Christ and the blessedness of your soul. 12, 600.
perfect. To be perfect means that first of all the doctrine should be completely righteous and perfect, and then the life should also be directed and directed according to it. 7, 489. God is perfect in that he tolerates and forgives our wickedness, infirmities, sin and imperfection, so that we may also do the same to our brothers. 11, 1935.
Perfection. The Sophists have dreamed much of perfection, and have attributed everything to their orders and estates, as if priests and monks alone were in the state of perfection. 7, 489. We Christians boast of no perfection, but ask all-
1934Bollpracht - guard. 1935
time, that we may grow in the knowledge of God and Christ. 9, 1410. Among the papists, the state of perfection is called monk, cap and plate. 12, 282. Perfection and imperfection do not stand in works, nor do they make a special external state among Christians. 10, 380. Monks and nuns have praised the wretched monastic life for the state of perfection; but to be perfect means to fear and love God and to do all good to one's neighbor. 13, 902. The doctrine of the state of perfection and imperfection is a mere fairy tale and fool's game, which comes from not knowing anything about faith. 19, 1520. How the lies of the state of imperfection and perfection overthrow themselves and bite and consume each other. 19, 1620. No commandment of God contends with perfection; rather, perfection consists in the commandments of God alone. 19, 1621. It is an impudent impertinence to claim that the vow is a commandment of God and the state of perfection. 19, 1621. The state of perfection stands alone in faith and love. 19, 1621 f. When a bishop becomes a monk, he enters the state of perfection, and again, when a monk becomes a bishop, he enters the state of perfection. 19, 1627.
Vollpracht. Wilhelm Vollpracht, the Nuremberg prior, is recommended to Spalatin. 15, 2573.
Executors. In former times, the best and most respected people were chosen as executors of the law and the sword, as executioners, court servants and professors. 3, 1507.
Foreknowledge. God does not foreknow anything in such a way that it happens by chance, but he foresees everything, anticipates it and does it according to an unchangeable, eternal and infallible will. 18, 1691.
Pre-meaning. Luther does not speak out about the pre-meanings attached to the toppling of a wooden statue. 21b, 3122.
Example. It is a great praise and a fine, lovely behavior to follow the example of Christ, but this does not serve to attain righteousness before God. 9, 327. We are to regard Christ not only as a gift, but also as a model and example, which we are to follow with love toward our neighbor and obedience toward God. 13, 347.
Forecastle. The fathers are saved and preserved by faith during their lifetime, not in the outer castle of hell. 14, 2088. The Scripture says that the dead fathers sleep in the Lord.
The Bible does not say that they are relegated to the outer castle of hell. 14, 2088. Luther does not believe that there is an outer castle of hell, which they praise so much, but do not base it on any acceptable testimony of Scripture. 14, 2088.
foreknowledge. If one doubts that God necessarily foreknows and wills everything, one cannot believe his promises, cannot trust in them, cannot rely on them. 18, 1695. If God foreknows, this necessarily comes true, because God neither errs nor lacks. 18, 1848.
Foreknowledge. If it is taught and we believe that we do not need to know the necessary foreknowledge of God and the necessity of that which must be put into action, then the Christian faith is extinguished. 18, 1696. Either God will err in foreknowledge and also err in working (which is impossible), or we will act and be driven according to his borher knowledge 2c. 18, 1849. If one admits the foreknowledge and the omnipotence of God, it follows irrefutably: that we are not made by ourselves, nor live, nor do anything, but by his omnipotence. 18, 1849.
Guardians. Guardians are to be welcomed in matrimonial matters; if they do not want to consent to honest marriage, their authority and power are nothing. 22, 1182.
Preface. Preface on the prophet Daniel. 6, 896. Preface on the prophet Joel, by Nicolaus von Amsdorf. 6, 1484 ff. Preface by J. G. Walch to Luther's Interpretation of the First Book of Moses. 1, VII.
Resolution. A good resolution, according to the Gospel, is a movement in the heart, awakened by the Holy Spirit, to hate sin from now on out of God's love. 20, 1630. The sophists thought that a good resolution was a self-chosen thought to avoid sin from now on out of human strength. 20, 1630.
Reproach. What should be the answer to the reproach: where the gospel goes, there arises strife, discord, and rebellion? 5, 974 f.
Vulgate. The common Latin translation, the Vulgate, is not by Jerome. 2, 1975.
W.
watch. This is the right watch, watching in God's word, so that you may beat back the devil and his poisonous arrows and win, lest you sin. 8, 1216. Christ watches over you with greater care than you watch over yourself, and makes the plots of your enemies
193 " Waking, that - truth. 1937
nullified. 4, 662 f. It is not enough that one preaches rightly, which the hirelings can also do, but one must watch over the sheep, lest wolves, false teachers, break in. 11, 794.
Watching, that. Our watchfulness is so that sin may cease and righteousness arise, that faith and love may reign and unbelief be destroyed. 8, 1216. To watch belongs that one always drives God's word with earnestness, sings, says and reads, against the shameful stupidity and indolence. 8, 1217.
Wax candle. The papists should point out the dying and the child-worshippers to Jesus as the only consolation; such high work they want to perform with a consecrated wax candle. 13, 234.
Weapons. St. John the Baptist approves of the lawful use of weapons, which is either commanded or also permitted by the authorities. 14, 1068. The error of those must be punished who think that the lawful use of weapons is forbidden to Christians, as the Anabaptists do 2c. 14, 1067 f. Boys love deadly weapons; they should not be allowed to do so. 22, 1992. In this the apostle indicates all the weapons of light on one house, that he exhorts to clothe us in Christ. 12, 13. The weapons of the devil kill body and soul, but we make alive; many are converted by our writings and snatched from the devil. 5, 367.
Wagener. Luther asks for the chaplain Wolfgang Wagener, that he may get his clearance from the monastery Mühlpfort. 2tb, 2289.
Choice. The choice of how to serve God is not ours, but God's. 4, 2121. 4, 2121. To pledge oneself to an order of one's own choice, to keep certain fast days, to call upon certain saints, that is not serving God, but the devil. 4, 2120. The best and infallible preparation for grace and the only qualification for it is the eternal election and provision of God. 18, 22. That Balaam could not speak what he wanted is the clearest justification in Scripture for the fact that a man has neither free choice nor free action in his power. 18, 1898.
Delusion. Through various delusions different idols arise, as Baal, Astharoth, Dagon, Moloch, Peor, Camos. 3, 1478.
truthful. God is true and faithful in His promises and in His urges, but people do not believe it and do not take it for God's, the Almighty's, word. 3, 1789.
Truth. The truth is the faith that judges rightly of God, namely, that God is
not look upon our works and righteousness, but that he will have mercy on us if we believe in his Son. 9, 315. Truth means that everything should be righteous from now on; this is Christ's ministry. 7, 1701. Truth is nothing else than the gospel of Christ. 8, 915. Truth" means the righteousness of the Scriptures, which is neither false nor untruth. 9, 847. The way of truth is a righteous life and walk, where there is no pretense nor hypocrisy, which is faith. 9, 1369. Truth is that which does not deal falsely nor deceitfully with deceit and mischievousness, but is taught and lived righteously and correctly according to the pure word of God. 12, 489. It is terrible and abominable that the world prefers murder, sedition, adultery, immorality, cunning, lies and deceit to the truth, which saves from sin and death. 8, 919. Here on earth we are not to be glorious; all our glory is to bear witness to the truth. 13, 428. Christ has a little piece with which he rules, namely with the testimony of truth, that is, with the holy gospel. 13, 426. In the two pieces: Truth and righteousness, that is, right faith toward God and love and mercy toward one's neighbor, stands the whole life of a holy people. 14, 1898. The truth and doctrine must be preached publicly and persistently at all times, never must it be bent or concealed. 18, 1708. Even in the papacy, truth has remained in some hearts, and should be vain children in the cradle. 15, 1480. The civil truth, which is in the world, can be performed, therefore Aristides and Atticus had a great name among their fellow citizens. 5, 543. The truth in which God delights is not before the eyes, but in secret, and is not seen. 5, 543. Although there is civil truth, there is nothing but the wrath of God, unless the theological truth is added, that we recognize that we are sinners. 5, 545. God suffers civil truth, and also adorns it with rewards for the sake of public peace. 5, 546. Civil truth does not help before God and before God's judgment, but there must be hidden truth and wisdom that we confess that we are sinners. 5, 547. In the eyes of the world, truth is considered heresy, error and blasphemy, and there is nothing that is considered more ungodly in its eyes. 5, 372. The truth is attacked, but cannot be suppressed, because God finally speaks to the ungodly in anger, so that they become ashamed. 5, 108 f. The truth is finally above and beats the
1938Christmas Day - pilgrimage. 1939
9, 916. No teacher is so diligent in sowing the truth as the heretics and the originators of sects are in spreading their errors. 6, 375. It is obvious, indeed necessary, that an enemy of God's truth should at the same time become an avenger of his lies. 4, 632.
Corpus Christi Day. The papists have dragged the text Luc. 14, 16. ff. by the hair to the holy sacrament on the holy day of Corpus Christi. 11, 1210.
Soothsayers. The soothsayers can predict what kind of death an ungodly person will die, because the devil knows the advice and thoughts of the ungodly. 22, 1546. We seek advice from men and Satan rather than from God; the people who ask the soothsayers for advice blaspheme God. 22, 88. The soothsayers can tell people what is lost, and what they will do or are doing, as the magicians and gypsies do. 11, 320. The soothsayers and those who invent superstitious things about the Tetragrammaton from Jewish fables use the name of God uselessly. 3, 1193. If one would leave the abuse and superstition of it, learned heads would like to practice astrological fortune telling for their pleasure and amusement. 1, 54. About soothsayers, day-dialers, sorcerers, dragon brides, treasure diggers, dwarfs, wise women, astrologers 2c. 9, 1603 ff.
Waldensians. The Waldensians in Bohemia have so imprisoned their faith in their own language that they cannot speak intelligibly and clearly to anyone unless he learns their language. 10, 228. The Waldensians may live and teach holy by themselves, but because they remain without languages, they will have to lack that they do not act the Scriptures confidently and thoroughly. 10, 475. Some, like the Waldensian brethren, do not regard languages as useful. 10, 475. The Waldensians believe that infant baptism is useless, and yet baptize them, thereby mocking God and his word. 17, 2216. A fault of the Waldenses" is that they baptize the children on future faith, which they should learn when they come to their senses, not on the present. 19, 1333. Luther gives the Waldensians the testimony that they are much closer to the Gospel than all others known to him. 19, 1337. Luther hears that the Waldensians, by the grace of God, have a fine, chaste, outward manner. 19, 1337. Luther writes to Speratus that the questions of the Waldensians about external and non-essential things should be settled, and that he should demand faith and love.
21a, 423 f. Luther instructs the D. Major how to write to the pastor of Jáchymov about the Waldensians, who refer to Luther for the fact that the body of Christ is not really present in the Lord's Supper. 21b, 2588. Although the Waldensians do not know the actual difference of faith and works, they speak of it more skillfully than the papists. 22, 1049. Exact description of the doctrine and life of the Waldenses, who are right in many things; but the article of justification they do not have. 22, 1049. The Waldenses are sad and strict people, torment themselves only with the law, and do not treat the promises right. 22, 1050. Hennick, who was a Waldensian, said: I have often had such a sorrowful heart that I have cursed God that he made me a man and not an animal. 22, 1050. The Waldensians have whimsical opinions about the Holy Communion. 22, 1050. The Waldensians know nothing of the power of the word, that God is gracious even before our works, and gives us his word. 22, 1050 f.
Waldhausen. Luther recommends to the Duchess Elisabeth of Brunswick the 24th Justus Waldhausen, who has been appointed syndicus in Hameln. 21b, 2419.
Whales. The majority of the Papists, especially the Whales, believe nothing at all. 14, 302. The whales and Greeks laugh at the lie or make a joke of it. 5, 880. The whales see that the pope's court and nature are very annoying, and that the monks are unlearned and coarse asses, therefore they consider all religion to be a fair fable 2c. 22, 964. The whales are either superstitious or epicurious, for the least part of the whales believe in a resurrection of the dead. 22, 963. Although the Whales are obviously convicted by God's word, they are not comfortable with being reformed by the Germans because of their great hope. 22, 1363.
Walls. If God should decree that the Turk should attack us, the ramparts built at such great cost and labor will not protect us. 2, 932.
run. Do not run to and fro to Grimmenthal, to the oak, to the pear tree, to Einsiedel, to Sternberg 2c., but run to your neighbor's house who needs you. 11, 2370.
Pilgrimage. Hasn't it been a nuisance that people have let themselves be persuaded, and many a one has gone on pilgrimage to St. Jacob, dressed in wool and barefoot? 8, 144. In our times, people have been mocked with so many pilgrimages, for the grim-
1940Wallfish - Wartburg. 1941
The pilgrimages to the oak tree, to Trier 2c. 7, 652. From the pilgrimages to the Oak, to the Grimmethal 2c. nothing was brought home but empty bags and tired legs. 5, 249. The pope put forgiveness of sins into the pilgrimages, which are countless, as, to St. Jacob, to Trier, to Jerusalem, to Rome, to Maria in Loretto, to Maria in Regensburg or to the Oak. 7, 1069. in the chapel of St. Maria de Lauretto is collected from the pilgrimages as much gold and silver as three kings would have had in their treasures. 7, 1057. How it happened during pilgrimages and church consecrations. 3, 1179 ff. If someone contradicted even with a single word the obvious ungodliness and idolatry that took place at the places of pilgrimage, the monks proclaimed him to be a heretic. 4, 1836. What horrible mischief has been done and is still being done with pilgrimages in the papacy: 22, 242. Judge for yourself whether Christ alone with his sacraments is not better than the pabst's pilgrimages and masses. 7, 1072. It would be good that all the devil's nests, where pilgrimages have taken place, were broken into the ground, so that the devil would not even sow them again. 7, 1061. The time that a Christian is still alive is a pilgrimage, because the spirit is already in heaven through faith, through which he is lord over all. 9, 1154.
Whale fish. Moses calls whale fish all kinds of large and coarse fish in the sea. 1, 62. The whale fish, Behemoth and Leviathan are faded words and figures and pictures to indicate the devil. 22, 773 f.
Walther. Luther writes to the musician Johann Walther that he wants to use him and two other cantors whose cantor positions the Elector wants to abolish. 21a, 887. Luther sends the composer Johann Walther sheet music for the German Mass. 21a, 1045. Johann Walther in Torgau is to let himself be commanded by Luther's son Johannes in music. 21b, 2783.
Walzdorf. Luther rebukes the mayor of Arnstadt, Peter Walzdorf, who had called a petition by some citizens for their expelled preacher Mörlin seditious. 21b, 2948 f.
Change. All the life and walk of believers is according to God's command and word, according to the holy ten commandments, not according to their dreams or human discretion. 3, 1858. "To walk without change" is the same as: to live in faith. 4, 933. Without change is he who walks in faith toward God, sincere before God because of his faith, and blameless before the world. 4, 1464. Christians teach the right way of life and the right way to live.
all virtues better than anyone else, because they take faith with them. 9, 657. Lead such a way that you become like the example of Christ, and help your neighbor with body and goods, and do not think to win birth with works. 11, 1093. A good walk does not make us righteous in the sight of God, but we must be righteous and believe before we begin to walk well. 9, 1033. 1196. I am not to use good behavior for my own benefit, but so that the heathen may be improved and provoked to come to Christ. 9, 1033 f. I should not practice outward conduct in order to atone for sin before God and earn salvation, but so that the Gentiles will be tempted to come to Christ. 9, 1196. This is the most important thing for a Christian to do in his outward walk in the world, that by his life and work God's name and the Lord's work may be glorified. 12, 890.
Wandel, M.. Luther asks Prince Johann von Anhalt if it would be acceptable to him that M. Wandel, who admittedly has a wife, comes to him to serve during the time of his death. 21b, 2284.
changeable. God is not changeable, but wants the people, who were engulfed in thoughts of anger, to draw a different mind and spirit. 1, 574.
walk. To walk worthy of the Lord means to confess the faith with doctrine and life, as such people who are worthy of the Lord, and of whom the Lord may boast as His people. 12, 976.
Wankel. M**.** Matthias Wankel's letter to Prince George of Anhalt concerning Luther's sermon on the 8th Psalm. 5, 238. M. Matthias Wankel marries the first daughter of the priest's marriage according to the Gospel the daughter of Bartholomäus Bernhardt in Kemberg. 21b, 2471. Luther asks the princes of Anhalt for game for the wedding of M**.** Matthias Wankel. 21b, 2470 f.
warn. It is not enough to preach to Christians what they should believe and do, but they must also be warned against those who are repugnant to them, so that they do not lose their faith. 12, 1627.
Warning. The greatest warning in Scripture is to beware of false teaching. 3, 75. Warning of D. Luther to his dear Germans. 16, 1624.
Wartburg Castle. Elector Frederick of Saxony had Luther, who had been declared an Eight, picked up on his way back from Worms and brought to safety at Wartburg Castle. 15,
1942Wartburg - why? 1943
1940 Luther arrived at Wartburg Castle as a new horseman, tired by the long journey, at about eleven o'clock in the dark. 15, 2516. Luther took off his clothes at the Wartburg and put on riding clothes. He let his hair and beard grow. 15, 2513. Luther declares against Melanchthon that he went into custody at the Wartburg more out of obedience to the authorities than out of his own will. 15, 1941 Luther reports to Spalatin and Melanchthon that he is being kept too comfortable with food and drink at the Wartburg, which might have made him weak in body. 15, 1942: Luther suffers severely from abdominal pain at the Wartburg. 15, 2536. Luther complains to various friends how Satan plagues him with all kinds of temptations and terrors in his solitude at the Wartburg. 15, 1942 Luther is a hermit at the Wartburg, a recluse, and in truth a monk, but without plate and cap; one would see a knight in him and hardly recognize him. 15, 2546. From the Wartburg, Luther makes excursions into the surrounding area under the name "Junker Georg" accompanied by a horseman. 15, 1945. Luther would like to have the wit at whose expense he would be received at the Wartburg. 15, 2524. Luther learns Hebrew and Greek at the Wartburg, and writes without interruption. 15, 2527. Report on Luther's immense literary activity at the Wartburg. 15, 2518. Luther faithfully cared for the university at the Wartburg even during his absence from Wittenberg. 15, 1944: At the beginning of December 1521, Luther made a secret visit to Wittenberg from the Wartburg. 15, 1946 Luther is heartily tired of his banishment at the Wartburg, but puts it in God's will. 15, 2544. A scribe of Duke John wrote to a woman in Torgau that Luther was in the castle at Wartburg, so a rumor was spread everywhere. 15, 2539. Luther's stay at Wartburg is betrayed by a scribe of Duke John of Saxony. 15, 1947: The Elector tells Luther, when he wants to return from the Wartburg to Wittenberg, that he should not go there again for the time being. 15, 1987 Luther returns from the Wartburg to Wittenberg and delivers "eight sermons against D. Carlstadt's innovations. Summarium of the first five. 15, 1979 ff. Luther sends to Spalatin a fictitious letter that is to be used to deceive the people about his stay at the Wartburg. 21a, 356. Gerbe! asks Luthern, soon after his arrival
at the Wartburg, urgently to let him and his comrades know whether he is alive or captured 2c. 21a, 354 A letter from Luther: While people assume that he is at the Wartburg, he is safe in his place; no one thinks of Bohemia. 21a, 357. Luther suffers greatly from digestive problems at the Wartburg. 21a, 360. Luther complains that many evil and cunning devils watch him with temptations at the Wartburg. 21a, 364: There is a mass priest at Wartburg Castle who holds private masses every day; Luther wishes that the corner masses be put to an end. 21a, 363 f. Luther asks Spalatin's advice: He has decided to dedicate a booklet to his host at the Wartburg, but fears that this would betray the place of his stay. 21a, 385.
wait. We should wait for the body, but in such a way that it does not lust, but also not spoil it, and not choose the suffering itself. 9, 1241.
Waiting, that. Our life should be nothing else than a constant longing and waiting for the life to come, but in such a way that it is directed to the mercy of Christ, so that one calls upon Him 2c. 9, 1754. All the life that a believing Christian leads after baptism is nothing more than waiting for the revelation of the blessedness that he already has. 12, 136. 12, 136. The waiting and remaining life after baptism is so that God may mortify us through the body and prove the power of His grace in the battle against the flesh, the world and the devil. 12, 138.
Why? We should not ask why God creates this and that, but be obedient to him in what he commands us. 1, 1082. The question: "Why?" is a very harmful thought, and brings with it certain destruction, especially if we go too high and want to philosophize about the providence. 1, 1125. No one should add the harmful and shameful word "Why? to the commandments of God, but obey them immediately without any objection or argument. 1, 1127 If one wanted to summarize the whole teaching of the papists in one word, one would say that it is nothing other than the question: Why? f, 1127. Whoever disputes why God commands this or that, doubts whether God is wise, just and good, which is the most heinous sin. 1, 1127. If someone asks why God gives so much room to the wicked and lets them rage so long, it is enough in this answer that it pleases him so 2c. 1, 1128. Beware of the question: Why (quare) does God do this? or you will fall down the neck. 7, 1268. We are foolish and foolish with the why, want to dispute in the things,
1944Water - way. 1945
which one alone is to believe. 7, 1875. When one comes to the question: why God commanded this or that, the devil has already won, as can be seen in Eve in paradise. 13, 106. We should not ask our Lord God, "Why are you doing this? We should do what we are commanded to do and not ask afterwards, "Why?" 22:188. God wants us to fear Him and do what He has commanded with a trembling and bruised heart and spirit, and not ask further, "Why?" 22:1061 ff.
Water. The water not only tears down everything in a heap, uproots trees, but also takes much from the earth and changes the soil. 1, 512. If one is deprived of water, it is just as much as if one deprives him of life, because both men and cattle must die from it. 2, 196. Luther said: Dear God, what a noble juice you have given in the dear water, which surpasses all wines; yet we regard the water as nothing, which nevertheless cools and refreshes so sweetly. 22, 1744. If water were alone, without spirit, it would be and do nothing more than other water and bath, and no new birth would come from it. 11, 1175. Christ arranges the words in such a way that he puts the water first, then the spirit, to show that one should not seek the spirit without and apart from the outward sign. 11, 1175. Although the water does not create anything without the Holy Spirit**,** the Holy Spirit does not want to have its effect in us without the water. 13, 687. 13, 687. The water in baptism is in its substance nothing better than that which the cow drinks, but a divine promise is attached to this bad water. 1, 279. It is an ungodly speech to say that the water of baptism is only water, since it has the word with it. 4, 1821. Only the godly see the word in the water of baptism; a cow or a dog sees only water. 4, 1821. To the water of Holy Baptism is added the Word and the Holy Spirit, who purifies the heart through faith, so that impurity cannot condemn us. 6, 1639 f. Luther's writing "on the consecrated water and the Pabst's Agnus Dei". 19, 1018 ff.
watering. Of God's special gift of watering and drenching the land. 5, 650.
Changelings. The devil is in the changelings as their soul. 22, 757.
*Changeling. ) There was a changeling in Dessau who saw Luther and attacked him.
*) It should be noted that these sayings about changelings are not found in Luther's own writings, but only in the not particularly credible Table Talks.
who was twelve years old, had his eyes and all his senses 2c. 22, 756. A changeling is also called a goitre, because it always keels in the goitre. 22, 757. Luther completely holds that changelings are only a piece of flesh, since there is no soul inside, because the devil could make such a thing good. 2c. 22, 757. Luther said: one should also baptize such changelings, because they are not known soon in the first year, but only by the fact that they suck their mothers so. 22, 758. Tale of a changeling who was thrown into the river by a man, and there played with the devil. 22, 757 f.
Wedde. Luther recommends Johann Wedde to King Gustav I of Sweden. 21b, 2654.
Path. God presents us with two ways: Would you rather have my grace and eternal blessedness for nothing, without all your food and labor, or seek to earn it with your works and yet not obtain it? 3, 1833 f. The way of the wicked almost always has a more beautiful reputation than the way of the godly. 4, 224. The "way" of the wicked is his works, conduct and behavior, which is done outwardly. 4, 224. The way of God is the righteousness of God, in which one must live and walk, not in our way or in our righteousness. 4, 423. The way of God is best and most favorable for us when we live without our guidance and counsel and follow Christ. 4, 357. The commandment of God is the way to God. If we have lost it, we will inevitably fall into error and lose our salvation. 4, 4, 71 f. The way of the Lord is the righteousness of Christ, and not our own works. 6, 478. Only God's word shows the way to heaven, namely that the Lord Christ Himself is the right way, on which our heart may be based and rely. 8, 303 Christ alone knows the right way to heaven and has walked it before all, and has therefore come from heaven to bring us up through Himself. 8, 304 No one can boast that he knows the way to heaven, much less that his work and deeds are the way, without Christ alone. 8, 304 Jesus Christ alone is to be called the way by which we come into that life and to the Father, if we cling to him with steadfast faith. 8, 306. It is shameful talk and deceit that holds Christ alone up to you as a teacher of works, because he could not be called the way. 8, 305. The devil pretends that Christ is the way, which is to be understood that Christ has given us good teaching and commandment on how we should live, item, good examples 2c. 8, 305. Here on earth you shall
1946Way - resist. 1947
You should practice a fine chaste life and works of love toward your neighbor, but you should not make it the path that will carry you out of this life. 8, 306 f. It should mean: Only this way, Christ, taken, or eternally drowned in the abyss of hell. 8, 309. If someone wants to meet the Father and come to Him, he must first meet Christ and come to Him, otherwise there is no way or means. 8, 422. The way of the Lord is when He does all things in us and all our works are not ours but His, which happens through faith. 11, 108. 11, 108. There is no other way to heaven but the way of faith, which is shown by the word of God. 11, 2410. The ways of our ability and powers are vain wrath and falsehood in the sight of God. 12, 135. "God's ways" are, in which we walk, and he in us, if we follow his commandments; these ways must all be walked in divine mercy and truth 2c. 12, 135. God's ways are what he wants to show and do to men. Men cannot see this with their reason, nor can they investigate it with their thoughts. 12, 639. Men make a way for themselves to God and eternal life, either by the law or by such works as they choose to be holy and pleasing to God. 13, 1134. The Lord Christ says that there is only one way to the Father, which is Himself; whoever goes to the Father on Him, the Lord Christ, will come to the Father. 13, 1134 f. As there is only one true, one Christ, the Son of God, born of the Virgin Mary, so there is only one way. 13, 1135. No monk will allow himself to be persuaded that it is not a way to eternal life if he keeps his rule rigidly with prayer, fasting and other things. 13, 1135. All people let themselves think by nature that their holy life is the way to the Father in heaven. 13, 1135. It is right, good and pleasing to God to do God's will and be pious, but it does not follow that this is the way to eternal life or to the Father. 13, 1136. There is only one way to come to the Father, and it is not called good works, nor God's commandment, but Christ Jesus. 13, 1136. This one way, Christ, is the truth and does not deceive us, and is the life that preserves us from death, otherwise we would have to remain in death with all good works. 13, 1136. Because no one can come to God apart from Christ, nor know God apart from Christ, therefore Christ says: I am the way to the Father. 13, 1136. He who trusts in Christ and places all his confidence in Him is on the right path to eternal life, and it is impossible for him to err. 13, 1136 f. Whoever trusts in this
If a man has Christ before him, he must not be afraid of sin and the death that comes from sin. 13, 1137. If one makes another way to the Father apart from Christ, it is an erroneous way. 13, 1137. The pope with his multitude makes many paths to the Father: a monk has run to the monastery because of it; a priest says mass because of it; another serves the saints because of it 2c. 13, 1137. Even the most holy works commanded in the ten commandments will not bring you to the Father, for Christ alone is the way. 13, 1137. Christ commanded and instituted baptism, word and sacrament, is Himself in them, and in such things becomes our way. 13, 1138. There is no other way to heaven than the testimony of John about Christ. 13, 1420. All patriarchs and prophets followed the way to heaven and were saved through Christ. 13, 1422. God's ways are called God's commandments and works; and to walk in them is to practice God's commandments and works and to be obedient in them. 14, 1835.
Woe. Woe means the eternal, hellish fire; here the pope and cardinals cannot be punished sufficiently, because their sin is too great. 7, 1157.
Wistful mother. It behooves the mothers of sorrow to be courageous and to present themselves outwardly as if they had good hope, and to comfort the poor mothers in their work 2c. 2, 1217. The Egyptian mothers of sorrow feared God more than their king. 3, 686. That the wombs tell a lie to the king, that belongs under the forgiveness of sins. 3, 687. The Egyptian mothers of sorrow want to ward off the murderer devil with their lie. 3, 688.
Wehren. If you let yourself be lured out of your defense, God's word, and dispute with the devil, he will finally drive you in and make you insane 2c. 9, 828. Christians have two kinds of defense and weapons, so that the devil is defeated, diligently hear God's word, and when the temptation comes, cry out to God for help. 12, 595.
resist. Where the word is spoken purely and truthfully, the devil sends his messengers and sows his weeds; then we must defend ourselves against them 2c. 9, 820. Every Christian should be so equipped that he is sure of his faith and doctrine, and so ground himself with sayings from God's word that he can also defend himself 2c. 9, 820. 9, 820. Our armor, with which we can defend ourselves, is not ours, but foreign, namely God's power and might, so that we do not boast or rely on ourselves. 9, 823. A preacher must not feed alone, so that he instructs the sheep how they should be true Christians.
1948Female 1949
but also ward off the wolves 2c. 9, 1100 A preacher must not only feed, that is, preach the gospel purely to the sheep of Christ, but also defend against the wolves. 9, 1275. To defend is an honest cause to fight, therefore also all rights approve, that emergency defense should be unpunished. 10, 515. If the emperor starts a war, he becomes a tyrant against our preaching office, but also against the secular and domestic regiment. There is no question of opposing him. 22, 1454. If I am attacked because of the word of God and as a preacher, this must be endured, and the judgment is to be brought home to God; but against robbers I would defend myself. 22, 1455. The princes and other princes of the empire shall defend the emperor, because he wanted to do something improper against God and rights. 22, 1457.
Woman. That the pagans call a woman an evil or a plague comes from the fact that the devil has distorted, maddened and corrupted nature. 1, 82. 1, 82. The woman should not be excluded from any honor of human nature, whether she is a weaker vessel than the man. 1, 84. If the woman had not been deceived, she would have been equal to Adam in all respects, because that she must be subject to the man is a punishment of sin. 1, 141. God imposes a punishment on the woman, but nevertheless leaves the hope of the resurrection and eternal life. 1, 243. Of the many sufferings of women during the time of pregnancy. 1, 245 f. The woman, when she frees, loses the name of her sex and friendship and is called after the man. 1, 268 f. The woman must follow the man when he moves from one place to another. 1, 269 As far as women's manners and behavior are concerned, they have a bad name because of their frivolity, gossip and forwardness. 1, 1160. If anyone desires to have a pious wife, let him call upon God, and he will hear him and give him one who is suitable, honest and pious. 1, 1707. The devil suppresses the good in women with abusive words, and uses to sweep out the evil and to make wise. 1, 1731. The infirmities of women should be covered up with the good and the benefit they bring. 1, 1732. woman is a mother of all men; with this the married state is adorned, which otherwise the whole world despises and scolds, as can be seen in Juvenal and Martial. 1, 1733. A pious wife is not obtained by chance and without divine providence, but it is a gift of God, does not come from our own counsel and will. 2, 22. I am not worthy to have a wife and children according to the nature and the things in
He himself, but only by the grace of God, who has ordered it and lets it happen. 2, 169. Those who have no regard for pregnant women and do not spare the tender fruit, these are death thrower and child murderer. 2, 602. Also the pagans have praised this virtue in their great heroes, that they have kept themselves peaceful, quiet and friendly against their wives. 2, 603. The Cananaean woman is an excellent example that shows how one should fight with God. 2, 794. The women feel the greatest weakness and pain on the third day after the birth and after the work that nature has done in the birth. 2, 885. Women, like Agatha, Anastasia, Agnes, Lucia, have darkened legends with their faith and constancy in confession and torture even of great men. 2, 946. Women were created to serve the man and to be a helpmate to beget fruit. 3, 69. The woman shifts the blame from herself to the serpent and thereby blasphemes God. 3, 83. If a woman was not fertile, it was considered a great punishment and shame. 3, 104. The woman is God's creature, which we must take from His hand. 3, 377 f. A woman is a weak flower, she cannot keep herself nor rule. 3, 381. A woman is greater goods than house and farm. 3, 382. Women are evil to rule. 3, 383 Kings and lords have had many wives, mostly because they died on them. 3, 563. It is innate in women from their mother Eve that they let themselves be deceived and made fools of. 3, 1152. The women should be subject to the men, that is, treat the man reverently and honor him, be obedient to him in all things. 3, 1233. A woman shall either be subject or not marry. 3, 1234. A woman shall attend to female duties, a man to male duties. 3, 1564. God says: You shall not make an idol for yourself for the sake of your wife or children, that is, seek comfort elsewhere and despise me. 3, 1706. A wife and evil company bring many into great misery and distress. 3, 1766. Now many take wives, not for the sake of a godly life, but because of riches 2c.; many have to abandon God's word for the sake of a rich wife. 3, 1768. Women in need of children often take refuge in an idol, such as St. Margaret, who is supposed to help them; they have also made a vow that the child, if it remains alive, should become a monk or nun. 3, 1799 This life has nothing more lovely and glorious than a woman who loves her husband. 4, 1998: That you have a wife, that you have children, that you are devoted to the work of your hands.
1950Weib - Weibervolk. 1951
This is truly God's blessing. 4, 2000: That the Moors choose women both as kings and as princes, they do according to their custom, but they do it foolishly. 5; 1516 f. A woman may be ordained to rule, but she always has a council of distinguished men, according to whose opinion everything is directed. 5, 1517 Although a woman is appointed to the royal position, the rule of women is not confirmed by this. 5, 1517. A woman should use her prudence and use her reason for the education of the children. 5, 1517 Some women also want to dictate to men in the matters that belong to the government of public affairs. 5, 1517. When men begin to give themselves to women, everything comes to ruin, as happened to Samson. Solomon also became a fool through women. 5, 1517. The wise flee the nets and ropes of the women, but not the sex itself. 5, 1517. Not even one of the wives reaches the point that she says: My counsels do not work out, they do not solve anything, and thereby she has become fit to rule. 5, 1518. Women can ask for something more easily than men, because they can do it wisely. 7, 1035. In Old Testament times, it was a great shame for a woman not to bear children. 7, 1523. When our virgins and wives come together, they rule with their washing, reform the whole city, persuade the people, master every house. 7, 1525. The man must not see that the woman is weak and infirm, but that she is also baptized, and has just what he has. 9, 1055. 1220. Women should be thought to adorn the inner man, where there is a quiet, gentle spirit that remains unchanged in the right faith. 9, 1216. This is called finding a wife, when a heart is certain in God's word that its status, nature and work are pleasing to God. 10, 658. If someone does not believe the women, what they say about the resurrection of the Lord, he has not despised the women, but Christ Himself. 12, 1537. Let the woman remember: My husband is an image of the right, high head of Christ; for this reason I will honor him and do what is pleasing to him. 12, 2030. The hair is the highest honor of the woman. 13, 2761. Where women are disobedient, obstinate, domineering, the man dreads his own house, and thinks that he must go to war when he enters the house. 13, 1318. Of course it is innate in women that they are proud. 13, 2757. That the women have a weak courage is not only indicated by the writings of the pagans, but also by the
but also the holy scripture. 14, 1368. The women, who bring a large dowry, tend to rule over the men, against the commandment of God. 14, 2174. The Holy Spirit has exempted women from ruling in the church. 16, 2280. The pope, in his spiritual law, has led God to the school and says: the woman is not a helpmate, but a hindrance to serve God. 19, 1733. 19, 1733. When women accept the teaching of the Gospel, they are much stronger and more fervent in the faith, much stronger and more rigid about it than men. 22, 176. A woman is soon taken, but to always love her is God's gift. 22, 186. Women are commonly skilled in all the arts of capturing a man by crying, lying, and pleading; they can twist it finely and give the best words. 22, 1138. Most of our flesh is women's flesh, and it is impossible for us to separate ourselves completely from the women. 22, 1138. Luther said: This is a martyred man, whose wife and maid understand nothing in the kitchen 2c. 22, 1141. Even though a woman may be a weak vessel, she has the highest honor of motherhood, for all men are conceived, born and nourished through women. 22, 1143. When a woman has had children for twenty years, she is finished. 22, 1144. The Jews will have grown tired of the many wives and will have wanted to have only one or none at all. 22, 1152. The women have by nature the art of speech, which the men must acquire with great effort, but this is only true in the household 2c. 22, 1160. David and Solomon had many wives, for the sake of the poor nearest blood friends, so that they would also be provided for and nourished. 22, 1171. If a woman runs away from her husband and remains outside for a year, he shall not take her again, for a woman must remain with her husband 2c. 22, 1176. A bishop, pastor and preacher needs a pious, God-fearing, chaste, conscientious and sensible wife, because even for the sake of evil wives they are removed from office. 22, 1207. Those who blaspheme not only the faults of women, but also their marriage to priests, are godless boys who blaspheme the good creature of God, like Crotus. 22, 1210. With the commandment that one had to take his dead brother's wife, God wanted to nourish the womenfolk. That is why Solomon had so many wives. 22, 1586. The woman has the praise of the sociability and the displeasure, Prov. 31, 11. This is a great praise of the woman. 22, 1954.
Womenfolk. The poor people of women have nothing more precious or noble than honor.
1952Female seed - grazing. 1953
they are to be praised, whether true or false. 10, 790 f.
Woman's seed. This is a comfort that Adam and Eve are placed in a battle against Satan, and that with the hope of help that God would do in the seed of the woman. 1, 232 All Latin Bibles, Lyra and the newer teachers, by distorting the text, have drawn the seed of the woman to the Virgin Mary. 1, 234 The promise of the seed of the woman was first made in general, then limited by Abraham to the people of Israel, and by Jacob to the tribe of Judah. 1, 238. How the devil does not rest from his cruelty, hatred and enmity against the seed of the woman. 1, 239. The promise of the seed of the woman is quite general, but it is only said of one, the son of Mary, who is a mother without union with a man. 1, 239. The female seed is a natural child, born of a woman. 3, 84. In the saying of the woman's seed, everything is included that the holy Christian faith holds in itself. 3, 84. The female seed should take all the power of the devil and trample it. 3, 84. The seed of the woman is Jesus Christ, a natural child born of woman, who crushed the head of the serpent. 3, 91. The seed of the woman, attacked by the devil, could not be defeated, because he was God. 3, 91. That the woman seed would crush the head of the serpent was the gospel of Adam and his own. 3, 107. The seed of the woman is the Lord Jesus Christ, the Son of God, who shall become man. 3, 652. The Hebrew language calls the children born of women woman's seed. 3, 653. In German, Weibes-Samen is: a natural child of a woman, or of a woman. 3, 653. The seed of the woman, Christ, shall not cut off a piece of the tail of the devil or serpent, but shall crush the head. 3, 655. The seed of the woman, Christ, is not only a bad natural man, but also eternal almighty God and creator. 3, 657. The seed of the woman shall be a man, but he must also be God, for he shall put away death and the slayer of death, sin and God's wrath, and restore righteousness and life. 3, 1936 f. Adam and Eve also had such a mind, that the seed of the woman must be God. 3, 1937. In the first year of the world, grace is promised against sin, life against death, the Holy Spirit against the devil through the seed of the woman. 14, 495. The Turks and other nations believe in vain in God, the Creator of the world, because they do not know that he is the Promiser and Giver of the woman's seed. 19, 1469.
female. The devil has such a familiar tool in the female sex that he accepts it for the orientation of his service. 3, 1143. God did not create the female sex to rule, therefore her regiment never prospers well. 5, 1516. The female sex loves wealth and honor more than men do. 7, 228.
give way. It is not a matter of giving way nor of conceding something for the sake of you or some other person, but all things should give way to the word, whether it is called enemy or friend. 9, 831. It is a devilish and deceitful attempt, who demands that one should give way and concede an error for the sake of unity. 2c. 9, 832. We should not let ourselves be moved to deviate a hair's breadth from the word, but confidently resist such cunning attempts of the devil. 9, 833.
to feed. A bishop's office is to feed, that is, to preach the gospel, from which souls are fed, fat and fruitful. 9, 1099 f. The papists have taken the words "Feed my sheep" to mean that the pope has external authority over all of Christendom, and none of them preaches a word of the gospel. 9:1100. The popes say that they must feed, and yet they do nothing, except that they capture and corrupt the consciences with their own laws, and preach no word of Christ. 9:1100 If the one who is to feed is focused on property and greedy for gain, he will soon become a wolf. 9, 1102. Those who feed the flock of Christ, that is, preach the gospel, are elders and bishops, even if they are bad village priests. 9, 1274. Feeding the sheep means nothing else than preaching the word of God, that is, the faith; then the papists come and say that it means giving laws. 12, 1390. To feed means to give the doctrine that the soul lives by, which is faith and the gospel. 15, 1541. It is a lie and a false gloss that they interpret the word "feed" to mean the uncharitable rule and power of the papacy. 15, 1541: What "pasture" does not mean and what it means. 17, 1109. The pope understands by grazing that all the world would surrender to serve him, and that he would thereby become a lord of the world, and thus re-establish the old Roman Empire in Rome. 17, 1112. Whoever feeds the sheep of Christ or helps to do so shall be a great saint in heaven with the patriarchs, apostles, martyrs and all the saints. 17, 1112. The Triune God testifies that feeding the sheep is His dearest work, therefore the Son of God became man and shed His blood so that people may be saved. 17, 1112. If the word: "Feed my sheep" refers to the Roman pope, then it is not a word.
1954Weigher - incense. 1955
If the word "pasture" is used, it follows irrefutably that it is necessary that he teach the word. 18, 742. The word "pasture" is understood by the Iscariothic popes to mean the power to rule, and they did not shy away from Christ, who forbids ruling in the church. 18, 468. "Pasture" does not mean to be first or prince, but to preach and teach the word. 18, 742. The word: "Feed my sheep" is a command, not to bind the sheep into submission, but the shepherds, that they should love Christ and feed the people. 18, 743. The popes gladly allow everyone the office of loving and shepherding, but they reserve for themselves the title and what follows the title, namely profit and honors. 18, 743. By the words: "Feed my sheep," no authority, let alone supremacy, is given, but the service of loving and teaching is imposed. 18, 744. The popes take "love" for: to be set over all, and "pasture" for: to possess the rights and goods of all. 18, 744. To pasture in Roman means to burden Christendom with many human laws, to sell the bishops' cloaks in the most expensive way, to tear annals from all fiefdoms, to draw all foundations to oneself, to make the bishops servants with oaths 2c. 18, 1044.
Weigher. Luther recommends his table companion Martin Weigher to Veit Dietrich; likewise to Wenc. Link and Hieronymus Baumgärtner. 21b, 2636. 2637. 2638.
Consecration. The love of the penny made the pope so merciful that he sold his holy consecration to the Bohemians, heretics and his enemies. 10, 1666. The papists do not refrain from ordaining ministers of the Word by consecration, but Mass priests and confessionals. 10, 1562. It has been decided that in no place is ordination and priesthood less than under the realm of the pope. 10, 1565. It is shameful to the Bohemians among all men that they seek and receive ordination from their enemy, who burned John Hus and Jerome of Prague 2c. 10, 1566. About the sacrament of consecration. 19, 108. The whole New Testament does not commemorate the consecration even with one word. 19, 108. The sacrament of consecration is not known to the Church of Christ, and it is invented by the Church of the Pope. 19, 108. The consecration is a kind of custom of the church, as that one consecrates the vessels, the houses, chasubles, water, salt, candles, herbs, wine and the like. 19, 110. The papists invented the marks (characteres) which they attributed to the sacrament of consecration, which would be indelibly imprinted on the consecrated. 19, 111. A Roman priest thinks that he is
The priests are not ordained as a parish priest nor as a Christian office among the congregation of Christians, but only as an angle priest. 19, 115. By their ordination, they have not ordained a priest nor a Christian office among the congregation of Christians, but only an angle priest. l9, 1249. It has no longer remained an ordination and calling to the parish office, but has become an angle ordination, to ordain angle priests to the angle mass. 19, 1268. Basically, ordination should and can be nothing else (if it is done correctly) than a profession or command of the parish office or preaching ministry. 19, 1258. If the papal ordination wanted to do right, it should do nothing else than to call such born priests to the parish office. 19, 1260. If it had remained with the fathers' ordination, the name "priest" would have done no harm, for they ordained parish priests. 19, 1260. The papists have seven ordinations before they make an angle priest, namely Ostiarium, Lectorem, Exorcistam, Acoluthum, Subdiaconum, Diaconum, Presbyterium. 19, 1284. The sacred ordinations are nothing but larvae of men, of whom God knows nothing. 19, 1488. He who is called is consecrated, and shall preach to those who call him; this is our Lord God's consecration and right Chresem 2c. 21b, 2004.
consecrate. One should not consecrate both churches and utensils, since we have no word of God by which it will be consecrated. 5, 551. How Christians should consecrate their church servants according to the apostles and the first church Exempl. 13, 1026 ff. Whoever is consecrated, be the consecration high or low, wants to be free of all worldly punishment, however evil and wicked he has acted. 15, 2159. The devil has consecrated through the popes and papists water, salt, candles, herbs, bells, images, Agnus Dei, palliums, altars, cafes, plates, fingers, hands, 2c. 16, 2292. what the papists ascribe to the consecrated bells, knives, herbs 2c. all. 16, 2293.
Consecration. It is an exceedingly great impiety to ascribe a justifying power to creatures sanctified by consecration, as water, salt 2c. 5, 551. The good opinion of the fathers and their consecration has come to the point that baptism and Christ are weakened and obscured by it. 19, 1258 .,
Christmas. We celebrate the Christmas feast, that we well imagine this article of faith: I believe in JEsum Christum, God's only begotten Son, born of the Virgin Mary 2c. 13, 2584 ff.
Frankincense. The frankincense grows in no place in the world except in the rich Saba or Arabia. 12, 311.
1S56Holy Water Wisdom . 1857
Holy water. Holy water is said to blot out sin, it is said to cast out devils, to ward off poltergeists, to protect child-worshippers; so also is holy salt said to do. 16, 2293. Without the work of the Holy Spirit it is easier to be saved than by holy water, by ^nus Oei, by cops and letters, by masses and monk's caps. 16, 2294. The pope has devised holy water, the last rites, and many such things, to which he ascribes forgiveness of sins, but God has not added his commandment and promise. 1, 280. The papists have put holy water and salt not only in all churches, but also in all corners, as a washing away (or baptism) of sins 2c. 17, 1328.
Whom. Worn-out and old people are more easily overcome by wine than those who are still strong, young, without worries and of free spirit. 1, 629. Among all fruits, wine is the most noble in the whole world, which refreshes and delights the heart of man. 2, 1979. In Luther's time, water was poured into wine on the altar. 8, 1605. The wine and the women bring some into misery and heartache, but therefore we do not want to throw away the wine and kill the women. 20, 30. Diseases come from the fact that we abuse wine for our feasting: Leprosy, stone, podagra, chiragra. 22, 1672.
Consecration, the. Luther is willing to accept an outward way in chants, fasts, celebrations 2c. provided his conscience is not burdened with it. 19, 1727.
wise. The wiser a man is, the less he accomplishes what he wants, and the more foolish and unfortunate he is. 4, 1951. The conceit that one is wise is the most harmful vice, by which hearts are prevented from accepting punishment or mending. 6, 56. Wise are those who are taught by the prophets; they were disciples of those who received it from the Lord. 7, 1244. This is how it always happens on earth, that the wisest, most learned and holiest in Christ and his gospel become vain devils. 8, 927.
Wise men. The wise are those who have their preaching not only from God, but through Scripture and men, and are the disciples and followers of the prophets. 11, 206. The knowledge of God and Christ, the Father and the Son, is that which is hidden from the wise and the saints. 12, 1764. The knowledge of God and of Christ, of the Father and of the Son, are the hidden things in which especially the wise and the saints take offense. 19, 756. Cicero, in his book De Senectute, calls those wise men, who are not able to understand reason, as the
best guide, follow. 19, 756. The wise men have heard Herod, not for his sake, but for the sake of the scripture that he tells them; this they follow, and not Herod's works. 11, 329. The wise men, in great, strong, full faith, follow the saying of the prophet and the testimony of the star and consider Jesus a king, fall down and worship him. 11, 336. The wise men did not go far to the Jewish land; it will not have been more than four days' journey. 11, 2105. The magi or wise men were not kings from Arabia, otherwise Herod, who was a wise and courteous man, would have held them more gloriously. 11, 2108. When the wise men heard the king, they believed the word that they had heard from the prophet and went toward Bethlehem. 11, 2108. In the wise men one sees the right kind and nature of faith, that it sticks straight to that which is not seen, and stands firm on the word alone. 11, 2108. The wise have all thoughts, and what they saw must be rejected; yet they cling to the word, and believe what the prophet says. 11, 2109. The wise men did not worship Christ as a god; it was enough at the time that they took him for the Christ who was to come from Abraham. 11, 2110. It is a special example of faith in the wise men that they let themselves be turned away from the temple of God in Jerusalem to a cowshed in Bethlehem by the word of the prophet. 13, 125. In the wise men from the east we have a certain testimony that we Gentiles should not despair as if we did not belong to Christ, but should accept him. 13, 126.
Wisdom. We cannot reach the thousandth part of the wisdom that Adam had in paradise. 1, 128. The countless books of theologians, lawyers and physicians can hardly be called a pittance of wisdom compared to the wisdom of Adam and Eve. 1, 129. Everyone should learn to recognize his weakness and inability and ask God for wisdom and counsel. 2, 277. Solomon in his Proverbs undoubtedly calls wisdom the son in the divine being. 2, 1296. Human and divine wisdom run against each other, and human wisdom must lie below. 3, 684. Wisdom belongs to the knowledge of things, understanding to judgment. 3, 1415. Wisdom and understanding of God's people does not consist in the subtle researches of the sophists 2c., but in the knowledge and observation of the law of God. 3, 1415. Wisdom is a common knowledge of what is right, how one should govern; prudence is not being taken in by emotions. 3, 1654. All from elsewhere
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As wisdom taken from the word of God is foolishness before God. 3, 1416. We shall use our wisdom, power 2c. in this life to govern earthly affairs, but before God a better righteousness is required 2c. 5, 98. Christ does not condemn the wisdom and the righteousness of kings if they remain in their place. 5, 155. Christ's wisdom alone is a wisdom, that is, the promises and his word is lovely, full of comfort and confidence. 5, 357. Solomon is praised in the Scriptures not so much for his riches as for his wisdom. 5, 357. In all things, in bodily strength, groats, beauty 2c., we are unequal among ourselves and only in wisdom and happiness we all want to be equal. 5, 819. Great, high wisdom and excellent hearty good counsel or opinion does not help, if it is not the thoughts that God drives and gives happiness to. 5, 821. The right Christian wisdom is that one commands oneself to the government of God, and the matter to the home, who judges rightly. 5, 1400. A thing is not accomplished by the wisdom of the wise, nor by the presumption of fools. 5, 1414. Human wisdom cannot execute things, but God executes them. 5, 1414. God has not only the wisdom, but also the power to execute that which he has commanded; this man cannot do. 5, 1414. Many of the wisest, as Dion, Cicero, Brutus, Demosthenes, got into misfortune through their wisdom. 5, 1416. One must not trust in power, but rule with wisdom, which often preserves everything in a realm where power corrupts everything. 5, 1511. This is the highest human wisdom, that one knows that no wisdom is capable of anything or accomplishes anything, except as far as God gives prosperity. 5, 1518. This is the highest wisdom of the spirit, that we may know that we have a gracious God, and one to whom our works and actions are pleasing. 5, 1536. The Romans boast that they have conquered the whole world, not by their power, but by wisdom. 5, 1545. This is a great piece of wisdom, that one overlooks or yields. 5, 1548. This is the highest wisdom, that one knows that this kingdom of the world is completely full of wickedness and cannot be improved. 5, 1559. Through the wisdom of the greatest people, the most flourishing communities have been destroyed, not promoted. 5, 1589. We should test that which we follow, whether it is in accordance with the faith and the word of God, so that our wisdom may be connected with the fear of God. 6, 57. The philosophers boast of their wisdom, of their light of reason, but this light is nothing; it is all temporal things, all subject to the
Death subjected. 6, 103 f. This is the Christian knowledge and the highest wisdom, that we recognize that we are sons, masters and free in spirit, that is, according to the inner man. 6, 191. God sometimes lets us get involved in great difficulties, so that he may show that his wisdom is far greater than all wisdom, craftiness, cunning 2c. 6, 208. It is the highest wisdom to cling to the weak figure of the crucified Christ and not to be annoyed by it. 6, 247. For this reason God wanted to be known in the weak form, so that he would put human wisdom to shame. 6, 247. Those who are famous for their wisdom, and also those who are famous for their holiness before men, live without fear of God and fall into presumption. 6, 562. Where in a man human wisdom and holiness have not first fallen to the ground and been suppressed, Christ is not known. 8, 202. Your wisdom, if you are apart from Christ, is a twofold foolishness, your holiness and righteousness a twofold sin and blasphemy. 9, 791. This is the true wisdom of Christians, when one knows that God has mercy through the Son and makes all blessed, as many as will be blessed. 9, 1451. Human wisdom, free arts 2c. are noble gifts of God, but we cannot be told from them what sin and righteousness is, how we can be rid of sins 2c. 9, 1790. Christian wisdom is not to look up to that which is high and wise, but to look down to that which is low and foolish. 11, 788. True wisdom is nothing other than the knowledge of God, when I know what I should think of God and know his divine good pleasure. 11, 2177. "To speak of wisdom" is called the doctrine, so there teaches to know God, and shows what his will, counsel and opinion is, comprehends all articles, what one should believe 2c. 12, 827. Wisdom is, where St. Paul puts the two words "wisdom and understanding" next to each other, the high secret doctrine of the gospel of Christ, which teaches to know God's will. 12, 970. The wisdom and prudence of reason is that to which the Father hides that which is his, that he may make it foolish and accuse it, and compel it to seek grace. 12, 1764 Wisdom, virtue and understanding are not to be sought in us, but in God. 12, 1765. The wisdom that Christ teaches us to know God, that God will be gracious and merciful to us, is eternal wisdom and eternal life itself. 13, 524. Through the eternal wisdom of knowing God, we can defend ourselves not only against men, but also against the devil himself.
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know and judge. 13, 524 f. All wisdom in heaven and on earth shall come to an end and be in the child JEsu forever. God shall be found there and nowhere else. 13, 1465. Solomon calls wisdom nothing else than God's wisdom, which is taught in God's words and works. 14, 30. Our righteousness, virtue and wisdom is Christ Himself, made for us by the Father. 12, 1765. 19, 757. Wisdom, righteousness, truth and virtue are not in us, but in Christ, apart from us in God. 12, 1765; 49, 757. Wisdom, discipline, honor, honorable life is not evil in itself, but if one wants to draw it to the point that it should also apply before God, it becomes a loud disgraceful cover 2c. 22, 341 f. The wisdom of the Greeks compared with the wisdom of the Hebrews is quite animalistic, because without the knowledge of the true God there can be no true wisdom. 22, 1540. However great the power, it will not rule, but wisdom. 22, 1852.
Wisdom of Solomon. Although the Book of the Wisdom of Solomon has been previously translated by others, I think that this German should suffer our German well next to it, or even need it. 14, 72. The ancient fathers separated the Book of Wisdom from the holy Scriptures and considered it to be made under the person of King Solomon, so that it would be respected even more. 14, 72. The ancient fathers consider Philo to be the master of the Book of Wisdom, who was undoubtedly one of the most learned and wise of the Jews. 14, 72. The Book of Wisdom flowed from the cause that Philo, because his and the Jews' cause and right could not be found before the emperor, turned to God. 2c. 14, 73. In the Book of Wisdom Philo speaks sharply and vehemently against the evil tongues that persecute and kill the innocent for the sake of truth, and introduces the examples of divine judgment 2c. 14, 73. 14, 73. the book of wisdom is held in such high and beautiful esteem in the Roman church that hardly any book in Scripture has been made into so much song as this one. 14, 74. much of the book of wisdom has not been understood and has often been pulled by the hair to condemn tyrants and to comfort the saints 2c. 14, 74 There is much good in the Book of Wisdom, and well worth reading. 14, 74. The Book of Wisdom does not come to light unevenly in our time, because now even the tyrants confidently abuse their authority against the one from whom they have authority. 14, 74. the book of wisdom is a correct interpretation of the first commandment, because through and through it teaches to fear and trust God 2c. 14, 75. Because this
If the name of the book is called the Wisdom of Solomon, it is the same as saying: A Book of Solomon of the Word of God, and the "spirit of wisdom" is the faith of this word. 14, 75. In the Book of Wisdom, "wisdom" does not mean the clever, high thoughts of pagan teachers and human reason, but the holy, divine word. 14, 75. Luther translated the Book of Wisdom, which will soon go out in a better form than it is in the Latin and Greek originals. 21a, 1310.
prophesy. David gives the Holy Spirit everything that the prophets prophesy. 3, 1889. Many have prophesied of future times, as the Lichtenberger and others, but it all happened through the devil. 7, 652. Prophesying is when someone is able to understand and interpret the prophets and scriptures through the infusion of the Spirit. 12, 424.
Prophecy. If you want to understand a prophecy, you have to know how the country was and how things were in it. 6, 4. The revealed prophecies of Christ are supposed to strengthen our faith and religion. 6, 11. If the godly in the old covenant would not have been established by the prophecies of Christ, they would have easily given up hope for his kingdom. 6, 1494. A prophecy is a doctrine directly revealed by God, which is powerful to teach and comfort all men through Jesus Christ. 2c. 9, 1606. The prophecy of things to come is almost one of the least of God's gifts and sometimes comes from the devil, but the interpretation of Scripture is the noblest, highest gift of prophecy. 12, 335. The prophecy of things to come, as Lichtenberger's, the abbot Joachim 2c., pleases the presumptuous, but it is an unnecessary prophecy, because it does not improve faith. 12, 335. Prophecy is of two kinds: one that tells of things to come, which the prophets and the apostles had, the other is interpretation of Scripture. 12, 334. The prophecy that interprets the Scriptures of the prophets is the most necessary and must be had daily, as it teaches the Word of God and lays the foundation of Christianity 2c. 14, 130. 14, 130. The prophecy of things to come is of three kinds: the first with expressed words; the second with images and interpretation in words; the third without words with mere images. 14, 130 f. As long as the prophecy in pictures does not get a certain interpretation, it is a hidden, silent prophecy and has not yet come to its use and fruit. 14, 131. Such prophecies of Christ, which are almost clearer than the gospel, occur through Isaiah,
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Hosea and Micah. 14, 625. The devil gives out his prophecies with such wavering words that, if it happens or not, it is still true. 14, 271. Christians should not ask about such prophecies as Lichtenberg's, because they have surrendered to God and have no need of such threats and warnings. 14, 271: About the cause and the use of prophecy, how it can also be useful for us, so that we do not only think to read a history in what happened to Israel. 14, 1979. It is certain that the devil does not know the certain outcome in his prophecies, therefore he answers ambiguously. 22, 1557.
White. Luther writes to George White that he has little hope for a successful campaign against the Turks. 21b. 2635.
Weiter, Hieronymus. Luther comforts Hieronymus Weiter in his melancholy. 21a. 1487 ff. Luther again comforts Hieronymus Weiler in his melancholy. 21a, 1532 ff. Luther repeatedly consoles Hieronymus Weiler against the spirit of sadness. 21a, 1543. Luther advises Hieronymus Weiler to accept a job in Dresden. 21a, 1566. Luther asks Justus Menius to promote the payment of the income of a certain benefice to Hieronymus Weiler. 21b, 1893. Luther sends the letter of the Elector to Justus Menius, to confirm the gift of grace to Hieronymus Weiler. 21b, 1902. Luther thanks the council of Freiberg for the honor given to Hieronymus Weiler in his hometown. 21b, 1974. Luther and his colleagues propose Hieronymus Weiler or Michael Cölius as preacher for Naumburg to the Elector. 21b, 2052 f. Luther asks the Elector to give Hieronymus Weiler the income of the Wartburg estate. 21b, 2054 Luther advises Hieronymus Weiler to have the celebration of his wedding in Freiberg, because it would cause too much trouble in Wittenberg. 21b, 2085 f. Luther writes to Hieronymus Weiler about his wedding: "With a hundred florins you can hardly arrange it." 21b, 2090 f. Luther writes to Hieronymus Weiler about the filling of the superintendency at Freiberg after M. Nic. Hausmann's death. 21b, 2294 f.
Weller, Peter. Luther thanks Peter Weller for moving into Luther's house with his brother Jerome during Luther's absence in Coburg. 21a, 1490. Luther asks the Wenc. Link that he would kindly receive Peter Weller and Heinrich Schneidewein on their passage to Italy. 21b, 1921.
Welsh. It is as he said in jest, but still with truth: The Welsh and the French write differently than they speak, and speak differently than they mean. 14, 730. - See Walen.
Welsh country. Welschland has learned from the Greeks that they promise and swear what one wants, and then mock when they have to keep it. 5, 880. Because lies and infidelity prevail in the Welsh country, there is such shameful division, discord and misfortune. 5, 881. It has already begun in Welsh-speaking countries, in Rome and other places, that people have made a mockery of the faith and no longer baptize their children. 6, 934. It is now in Welschland with reasonable people an honor, if one lets it remain with the simple fornication. 7, 441 f. In Rome and in Welsh this saying, 2 Petr. 3, 4. 5, has long been fulfilled, and those who come out also bring out such delusion. 9, 1390.
World. The world had a beginning and was created by God from nothing. 1, 5, Different opinions about the beginning of the world. 1, 5 f. The world, when it was created, was nothing but a rough, misshapen lump of earth and water. 1, 41. The apostle calls the world a wicked world, because everything in this world is subject to the wickedness of the devil, who rules in the world that is the devil's kingdom. Because the world knows nothing of God, it is full of hatred, lies, error, blasphemy and contempt against God, and also full of gross sins. 2c. 9, 66. In the beginning the world was pure and innocent, therefore man was pure, innocent and without sin in it. 1, 94. As the first world has passed away, so also the histories of the same have perished, and we have nothing more of the same but the names. 1, 416. The first world is the best and holiest, after the flood of sin there were also some glorious and great men, but our time, after Christ came, is the basic soup of the world. 1, 431 f. The world is disgusted with God's word, and what is new, it falls for and considers it right. 1, 727. The world, because of its unbelief, attacks the marriage state in such a way that nothing good follows. 3, 51. The world wants to make pious with laws and rule the consciences through them. 3, 65. If the world could do something good and please God through its nature and works, it would not need the punishment of the Holy Spirit. 3, 140. The world and the flesh are so minded that they do not like the gospel because it punishes them. 3, 222. All the world lies under sin, death and the devil, with all its glory, piety and good works. 3, 356. What the world considers delicious,
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leaves God lying in the dirt. 3, 465. The world considers God's word as insult and ridicule. 3, 465. To govern the world, sharp and strict laws are necessary to curb wickedness. 3, 617. The world is ungrateful; if one has done it much good, it ultimately strikes one on the head as a reward. 3, 679. The world repays good deeds with evil deeds. 3, 679 f. The ungodly world enjoys much of the Christians. 3, 680. The world is hardened and blinded and does not see God's miracles nor what God is. 3, 967. The world does not want works that are good, but those that are glittering and adorned. 3, 1099. The world is a devilish den, where the good name of one's neighbor is easily hurt, and offenses that are either lied about or picked up by rumor are carried on. 3, 1511. If the world is to give something to the neighbor, it does not want to give anything, but only to take from him. 3, 1687. The world is so mad and foolish that it wants to give to God, who has given everything, from whom it should receive everything. 3, 1687. The world wants to earn and drain heaven from God, since he is crying out through the whole world that he wants to give it to us for free. 3, 1687. Do not do as the world and the people want, but as God wants. 3, 1708. The world cannot be governed with kindness and gentleness, for there are always too many bad guys. 3, 1749. The world's idol is favor and love, wealth, friendship, its own powers and violence. 3, 1782. The world thinks that God is not so hasty with punishment and does not want to believe it until it experiences it. 3, 1785. The world cannot stand Christ and his word, but they should not do what they want, 4, 1362. The world abuses all creatures, and for this blasphemes God, persecutes his word, and strikes his son on the cross. This is the thanksgiving of the world. 4, 1624. Power, wisdom, riches, righteousness and holiness are excellent gifts of God, and yet the world misuses them against the kingdom of God. 5, 85. We should comfort ourselves with the fact that when the world rages against us, it does not attack us, but the Lord above all lords, the Lord of the whole creation. 5, 86. The world, when it sets itself against the word and the church, sets itself against the Lord and the Creator of all things. 5, 87. The world will not be able to oppress the Anointed One whom God has appointed, nor will it be able to defeat the Lord or bring him down from heaven. 5, 88. The world does not see the greatness of the Lord against whom it rebels, nor does it see its weakness and inability. 5, 88. The world sets itself against the gospel, because it does not lose its righteousness, its wisdom, its honor and its glory.
The world loves only what belongs to the world. 5, 96. The world only loves what belongs to the world, everything else that is outside of it and only in faith it neglects and tramples underfoot. 5, 96. The world rebels against the gospel as a seditious and pernicious doctrine that gives rise to licentiousness and prevents good works. 5, 97. The world does not want to lose the present, visible things and does not want to be bound to the invisible, nowhere appearing things. 5, 98. The world refuses to trust in the crucified Son of God because it does not see His righteousness, power and wisdom. 5, 98. The world hates the King Christ and His kingdom and tries everything that it thinks could serve to suppress this kingdom. 5, 99. The prophet opposes all the raging of the world and hell with "Him who dwells in heaven". 5, 100. All the attempts of the world and the devil to push down the king appointed by God are in vain. 5, 116. The world does not want to suffer its wisdom to be condemned, its righteousness to be accused as if it were sin, its power to be despised as weakness. 5, 148. Since the world hears that its highest gifts are rejected by the gospel, it strives with all its might to save its gifts from this disgrace. 5, 148. The world pays no attention to the word, thinking only how to fill its belly, or, when it comes up, it follows lies and hypocrisy. 5, 258. The world blasphemes and condemns God's word for heresy, persecutes and strangles those who teach and confess it, for deceivers and the most wicked of boys. 5, 258. The world judges the King Christ to be the most shameful of all the children of men and considers his most beautiful gifts and virtues to be devilish mischievousness. 5, 354. According to the judgment of the world and the outward appearance, the church is called a beggar's band, so that there is no more miserable stable than the church. 5, 416. Let the world laugh at us, that we have nothing but the mere word, and are very sorrowful and miserable; but we will await our King. 5, 471. Nothing is sacred before the world but that which deviates from the ordinary way of life; hence came the celibate state, the monasteries 2c. 5, 542. The world does not want to be punished nor scolded for being blind and ignorant, hence the enmity against Christ. 5, 944 f. For which reason the world is subjected to contending against Christ. 5, 945. The world wants to defend and preserve its wisdom and holiness, and to be unpunished, unmastered and ungoverned by the King Christ. 5, 946. What the world blames Christ and his preaching for. 5, 946 f.
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God overcomes the pride and defiance of the world in its own wisdom and power not by apparent power and wisdom of majesty, but by foolishness and nothingness. 5, 951. The world beckons to the Turk and Pabst's regiment, since it is quiet and they rule in peace and obedience, feared and honored by the enemies. 5, 973. The world has now become so pious and holy that no one can be found whom one may call an enemy of Christ and the Gospel or punish with God's word. 5, 975. The world always pretends and praises much and excellent worship, and should call everything worship that it conceives. 5, 993. The course of the world, and especially of its saints, is God's mummery, under which he hides himself and rules whimsically in the world. 5, 1298. A sow knows the woman or maidservant from whom she gets the marc, bran and straw to eat, but the world knows and respects God nothing 2c. 5, 1306. God's happiness in the world is: always doing good, and always ingratitude, forgetting, despising, yes, blaspheming, desecrating and suffering all wickedness for it. 5, 1327. He does not rightly despise the world who lives alone and apart from men, but who lives in the midst of the things of the world and does not set his heart on them. 5, 1379. That does not mean fleeing the world, if one keeps away from things, but if one abstains from one's own attachments. 5, 1404. That is not despising the world, that one dresses himself dirty, tires his flesh by watching, by fasting hurts himself 2c. 5, 1405. These are the right despisers of the world, who receive everything as God sends it to them and use all things with thanksgiving. 5, 1405. God wants to attract the world to his service through his gifts, but the world misuses them for its godlessness and idolatry. 6, 15. The world is truly the devil's kingdom, because it cannot suffer the benefits of salvation and life, but rewards them with death. 6, 424. Because the world does not want its works and its worship to be condemned, therefore it hates us, calls us heretics, burns us with fire 2c. 6, 473. The world and the devil can tolerate all other religions, all idolatries, but they rage against the faith in Christ, they cannot stand it. 6, 577. The world accuses the true teachers of sedition and interprets it as blasphemies and blasphemies that their sins are punished. 6, 1176. The wise men of the world think that one can keep the pure doctrine if one also overlooks the errors of the adversaries for the sake of peace. 6, 1204. The world, where it is at its best, always remains on the delusion, if only here it has good, honor and
If they have their mammon, then they are well 2c. 7, 363. If the world does not go as it wants, and one looks at the other sourly, they can do nothing but curse and thunder, yes, with their fists. 7, 367. He who wants to draw the world to himself, let him not stay with God's word, but preach about St. Barbara, Catharina or St. Christoffel and St. Georgen or other lying saints. 7, 1233. If we do everything, preach, ask, avenge 2c. to help the world, we get nothing in reward but the highest contempt, ingratitude, hatred, envy and arch-malice. 7, 1491. The godless, blind world has this shameful vice in itself, that it does not want to suffer that its good opinion, devotion, delicious works 2c. are blamed and punished as lies and hypocrisy. 7, 1682. The world actually calls Christ those who are deadly enemies of the Word, that they cannot see nor hear it, which is no longer a human sin, but the devil's sin. 8, 792. The preaching of the apostles has gone out into all the world, but has not yet been accomplished, but will continue to be preached until the last day. 11, 951. The world is nothing else but a multitude of people who disgrace and blaspheme God in their speeches. 7, 2077. First, the world does not know its harm, which is a great blindness; second, it does not know where to seek help. 7, 2065. Christ preaches to the whole world that without him it is darkness; this is very highly preached. 8, 135. The world would like to make this word false, that eternal life should be given to the Christians and eternal death and damnation come to the wicked at home. 8, 197. The world's way is that it cannot nor will not love Christ nor keep His words. 8, 447. The hatred and persecution of the world should be dear and valuable to a Christian, as a certain sign that he does not belong to the same group, but is saved in Christ. 8, 578. The world is a heap of people, possessed with a hundred thousand devils, because it hates not only the right preachers, but the Lord Himself, who died for it to redeem it. 8, 573. Christ admonishes us not to become impatient nor to let the world's wickedness overcome us, but to continue because the world hates us for his sake. 8, 572. The world does not want to see or hear Christ, and is a mortal enemy to all who want to speak of Him. 8, 570. The world has no cause to despise and hate us, but has great and much, even vain cause to love, serve and thank us. 8, 595. The world is not so hostile to any vice or wickedness as to the name of Christ and His gospel, for the devil does not want to suffer this name and faith. 8, 594.
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The world can put up with other wickedness, it can suffer all wickedness, have mercy on them and help them over, but the earth cannot defy Christians. 8, 814. The world that persecutes Christ and his Christians cannot attain eternal life, even though it strives for it and wants to attain it by its own efforts. 8, 759. Since it is Christ's work and gift that we have eternal life, the whole world must come to shame in us with all its wisdom, power and glory. 8, 758. The world cannot even ward off the outward vices and evil deeds, much less take away the sin that is inwardly in nature. 8, 653. The world wants to advise the cause, control wickedness and make people righteous with laws and punishments, but it does not see the source of sin. 8, 653. The world sees the outward evil parts, yes, is surprised and complains that people are so evil, but does not know how it happens. 8, 653. The "world" means all emperors, kings, princes and what is noble, rich, great, learned, wise and anything else on earth; they shall all be punished by the ministry of the Holy Spirit. 8, 647. The world is not ruled by the gospel and faith, but by the law and superstition. 9, 664. All that the world has apart from Christ as the best and holiest is sin, error and the flesh. 9, 630. Since St. Paul calls the world "evil", he indicates that it is a kingdom of unrighteousness, blindness, error, sins, death, blasphemy, despair and eternal damnation. 9, 794. The world with all its wisdom, justice and power is the devil's own kingdom, from which no one can save us but God through His only begotten Son. 9, 793. 9, 793. The world is full of all sin and iniquity, knows nothing of God, blasphemes and despises him and his word 2c. Above this it is also drowned in carnal sins. 9, 793. The world is hostile to truth, persecutes and strangles those who teach it as evildoers and heretics, and gives them nothing. 9, 793. The world hears and loves nothing more than lies, error, false worship, hypocrisy 2c. To this it is mild and devout. 9, 792 f. Paul calls this present world a wicked, evil world, because it is a dear, faithful, willing and obedient servant and servant of its god, the devil. 9, 792. The carnal vices against the other table, in which the world is completely drowned, are small sins against the hypocrites and works saints righteousness and wisdom 2c. 9, 791 f. In the works
St. Paul may call the world a bad world, because where it wants to be most pious and best, it is most evil. 9, 791. 9, 791. No matter how great your deeds, you are still in this present evil world and not in Christ's kingdom. But if you are not in Christ's kingdom, you are still in the devil's kingdom. 9, 790. What the world considers to be the highest religion and worship, the Christians know for certain that it is the highest blasphemy. 9, 760 f. The world cannot be governed according to the Gospel, for the word is held by a few; the others must have a worldly sword. 9, 922. If the world were not evil, there would be no need for force, rights, swords, princes, judges, fire, gallows or wheels. 9, 874. Everything in the world goes and remains in darkness, according to the will of the devil, even though there are many wise, learned, honorable and pious people among them. 9, 839. Paul and Christ Himself used to call the world a kingdom of darkness or children of darkness 2c. because it does not know God's word and does not want to hear it 2c. 9, 839. The world is nothing else than the people who have left God, who do not know anything about God, who have turned away from the creatures for the sake of their profit and their honor. 9, 1431. Being in the world, seeing the world, feeling the world is something different than loving the world. 9, 1430 f. Some understand by the world the creatures of God, like the Franciscan monks understand money and society; but Christ used money and lived in society. 9, 1430. If you are a Christian, you do not have to pay attention to how the world is against you, because nothing else will come of it, so that it should not reproach and judge something. 9, 1723. Christ does not call "the world" the lowly, common heap and rabble, but that which is the very best core in the world and the very most worthy. 11, 887. Everything that the world makes is useless and condemned, unless it springs from the Lord Christ and is His Word and Spirit, so that He teaches us. 11, 872. In the Gospel the world is blamed for blindness and lack of understanding, so that all who are without the Holy Spirit are fools and blind men before God. 11, 865. In matters where God is involved, the world hates, persecutes and kills as evil-doers and scoundrels those who do it good. 12, 663 f. If God, with his supreme, causeless love, cannot raise the world to be grateful to him, what wonder is it if it will be sorry for your good deeds? 12, 663. The world is nothing else.
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because a stable full of unbelieving, shameful, evil people, who are driven by their god to all disobedience, ingratitude and contempt of God. 12, 530. The world is the devil himself with all his power and regiment on earth. 12, 529. God respects and has no need of the whole world, except for the sake of His Christians. 12, 959. The world with its teachers or spirits and worldly power gladly serves the devil and is obedient to him that it does not want to hear or suffer Christ and his faith. 12, 1213 f. The world is everything that is created, or called creature, and is not eternal, but has begun. 8, 776. The world is so poisoned and demonized that it is allowed to condemn the truth, and before it would allow the truth, it would allow all vice and vice. 8, 91. 6. That we all die and live by other people's merits, without any other cause, is taught and preached before the world in an annoying and ridiculous way. 8, 1159. The world concludes that it cannot be true that God should condemn the whole world for the sake of one man, and again, make all blessed for the sake of one man. 8, 1158. The world can teach nothing certain about how to overcome sin, evil conscience and death. 9, 45. The world, which is able to adorn itself in this way, nevertheless practices all kinds of tyranny against Christ, blasphemes and condemns his word, persecutes and murders his saints. 13, 102. The Gospel reveals that the world is of the wicked devil, as it stands and goes, and that all virtue and holy living in it is nothing but a cover of shame. 13, 101. The devil drives his bride, the world, to curse and blaspheme God, to persecute and condemn his word, then to cause unrest, discord, disunity, war, murder. 13, 76. God says in general that this Son and eternal life are promised and given to all the world, and that He does not exclude anyone. 13, 663 f. To the world, the greatest enemy of God and blasphemer, God gives His Son out of pure love. 13, 657. The world is a great multitude of people who believe nothing at all, who reproach God in His word, yes, who blaspheme, revile and persecute God's name and word. 13, 657. 2100. According to the devil, God has no greater enemy than the world, yet it says here: "God so loved the world that He gave His only begotten Son." 13, 657. If the prince of the world is judged, then surely the world, which is his kingdom, must also have lost all power. 13, 596. The Holy Spirit does not want to work in any other way than through the oral word. 13, 625 f. What is of the world does not believe in Christ, does not belong to the world.
The kingdom of Christ, but it is of the devil, not only because of the outward, gross sin, but because of the main sin, unbelief. 13, 591. The world is a multitude of people on earth who do not believe in Christ, and therefore blaspheme and desecrate His word, 2c. and abuse all the gifts and goods of God. 13, 590. The world considers as sin only that which is forbidden in the other tablet of Moses; it knows nothing of Christ, much less believes that it is sin not to believe in Him. 13, 589. The world does not want to have Christ as its Lord, nor does it want to serve Him, therefore the land and the people are destroyed and devastated. 13, 1612. It would please the world to praise everything it does, when it does nothing right. 13, 1402. The world is angry with Christ for carrying the cross and hanging himself on it, and also admonishes his Christians to take up their cross 2c. 13, 1401. The world scolds the holy gospel, saying it is a seductive doctrine that forbids good works and makes people reprobate and wild. 13, 1400 The world is such a wicked species that it pretends to be pious, yet under the appearance of piety it commits vain murder, theft and wickedness, which is revealed through the gospel. 13, 1526. The world is full of bad boys, enemies of God, thieves, murderers, yes, full of devils; full of deceit, blasphemy, enmity, hatred, favorable to the people, murderous, seeking only their own. 13, 1525. All that the world does, from the highest lord down to the lowest servant, is pure hypocrisy; this is revealed in the gospel. 13, 1520. God has given the world His only Son, has sent the world light, all sins are forgiven, only that one believes in the Son. 13, 2093. The world is not judged because it did not keep what God commanded through Moses, but this is the judgment, that it will not have the Son 2c. 13, 2092. This condemns the world, that it does not want to be loved by God. 13, 2092. The world is in truth a stable full of evil, shameful people, who abuse God's creatures in the most shameful way, blaspheme God and put all plagues on him. 13, 2087. Since the world intends to serve God, he has not commanded to run to St. Jacob or to Rome, to build churches and other such things. 13, 2333] This is what the world is wont to do, that it makes the infirmities of men the burden of doctrine and teachers, as the papists do when they speak against our doctrine. 14, 1130. Jochannes speaks of the world in contrast to the Holy Spirit, so that the world is what has not been brought to the Spirit by the world. 18, 1949. The apostle John understands by
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"World" means the whole human race. If Christ is the Lamb of God who takes away the sins of the world, it follows that the whole world is under sin, damnation and the devil. 18, 1892. If there were no example of the ingratitude of the world, it would be Christ who delivered the whole world from hell and was crucified by his people. 22, 207. The world loves itself and its own in all things, it seeks the devil and the glory of the flesh and its peace. 22, 204. The world is an assembly of people who receive all the benefits of God with ingratitude. 22, 204. The world is only made worse by the doctrine of grace because it does not believe that there is another, future life after this one. 22, 203. The kingdom of the devil and the pope is the best for the world, because it wants to be ruled with laws, with superstition, with lies, with tyranny 2c. 22, 203. The whole world is nothing but an inverted Decalogus, vain contempt of God, vain blasphemy, vain disobedience 2c. 22, 202. the world seeks immortality here on earth by great monuments, buildings, pillars, great churches 2c., men of war by glorious victories, scholars with writing books 2c. 22, 199. The world does not want the bodily God who is born, lives, is crucified; much less the one who reproves sins 2c. 22, 199. The greater and brighter the light of the gospel is, the more wicked the world is. 22, 195. The wickedness of men increases when the gospel is preached, because the Holy Spirit reproves the world for sin, which the world neither can nor will suffer. 22, 193. To the world does not belong truth, but lies and murder; with the former the pope deals, with the latter the Turk. 22, 191 f. The thanks that the world gives for the teaching of the Gospel is the same that it gave to Christ, namely the cross. 22, 187 The world can bear nothing less than happiness; it becomes arrogant in happiness and despairs in misfortune. 22, 186. The world wants and must have an idol: The papists trust in their works, the pagans in their idols, the miserly in their money boxes, others in princes 2c. 22, 1990. The world does not hear the voice of Noah and not Lot, but that of the flood and the fire from heaven. 22, 1956. This is the way of the world: contempt of God, pride and exaltation in gifts, abuse of creatures. 22, 1750. Luther says: "I see well and have often experienced how the perverse world is merciful, since it should be sharp, and again sharp, since it should be merciful. 20, 1999.
Ages. Seven ages are reckoned: 1. from Adam to Noah; 2. to Abraham; 3. to Moses; 4. to David; 5. to Christ; 6. to the end of the world; the seventh, they say, is of the sleeping. 1, 1088.
Worldlings. The children of the world seek riches, violence and prosperity. 3, 122. The children of the world practice all wickedness, yet they prefer God's law. 3, 125. Because the worldlings do not want to suffer poverty, suffering or violence, they will not keep and enjoy the kingdom of heaven or temporal goods with peace and tranquility. 7, 373.
Worldly people. Worldly people can be wiser in external, physical things with their reason than spiritual people. 3, 995.
worldly. The true Christian church knows nothing of the worldly arm, which the godless bishops alone seize, invoke and fear. 4, 1099. Worldly being without faith in Christ is and should be nothing, however holy and spiritual it may seem. 13, 1993.
World Regiment. Those who rely on their own advice and prudence in the world regime confuse and prevent everything. 2, 278. Solomon teaches the right cause in the world regime as well as in the home. 4, 1917. The pope and the monks, through inexperienced people, have almost destroyed both estates, the world regiment and the household. 4, 1918. Although it is full of difficulties in the world and domestic regime, it is better to bear this cross than to flee. 5, 1492. In the world regiment, obedience to the law should be demanded most strictly, there one should know nothing of the gospel, of conscience, of grace 2c. 9, 160.
World Empire. God has put the world empire into reason. 3, 994. Because the world empire here on earth is superior to the kingdom of heaven in terms of money, goods and power, Christians have to suffer and be crushed by such a world empire. 13, 1282.
World parts. One makes three parts of the earth (that is, world parts). 1, 510.
World people. The world people burst out before the 'children of light, soon want to spread and make themselves great. 3, 122.
Worldly wisdom. Worldly wisdom knows and can do no more than how to have peace on earth, but God wants you to be a Christian and have a gracious God. 3, 883.
Wendelin. St. Wendelin, a shepherd, is more useful against wolves than all dogs. 3, 1165.
Wenden, von. Luther and his colleagues show the Drost Simon von Wenden zu Varenholz
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that they approve the church order there. 21b, 2279 f.
Werder. Lorenz Werder, an Anabaptist, accused Luthern and the visitators before the Elector with various and great complaints 2c. 21a, 1318.
Works. All works of God are words of God, created by his uncreated word. 1, 58. God looks at the person before the work; if he is good, his work is pleasing to him; if he is not good, his work is not pleasing to him. 1, 314. The person does not become righteous or just through his work, but the work becomes good and just through the person, who is righteous and just. 1, 315. God wants people to take comfort in him and rely on him for Christ's sake; then the person begins to please God, and after that the works also please him. 1, 316'. The works that follow faith are, as it were, testimonies of faith, which also please God. 1, 317. The works of the profession are not naked works, but adorned with God's word, for they are commanded and ordered by God. 1, 867. The domestic works of a believer are superior to all the works of monks and nuns, no matter how great, heavy and apparent they may be. 1, 858. The works done in profession and faith in the Son of God shine before God, before the face of the angels and the whole Church. 1, 867. In all works this is the noblest, that thou mayest be sure that God has commanded and commanded it. 1, 890. The works of a husband who presides rightly over his household, of a wife who cares for and waits on her children 2c., are far above all the works of nuns, of which they proudly boast. 1, 1165. If the heart is faithful, even the natural things, as sleeping, waking, eating and drinking, are holy and pleasing to God. 1, 858. Right good works are to be obedient to our parents and overlords and to honor them, to govern the servants in the house, to show friendship, servitude and goodwill. 1, 1163. What believers do, even though it is a free work, is pleasing to God for the sake of faith. 1, 859. All the works of the pious, which come from a pure and faithful heart, are very pleasant and pleasing to the Holy Spirit. 1, 1710. Even the most apparent work, which is done against God's word, is a pure abomination. 1, 866. Love, hope, patience and other works do not take hold of the promise, but do the commands of God. 1,' 947. We cannot be justified by the very highest works, as the love of God and neighbor. The reason is, we cannot do them. 1, 620. All trust, righteousness, wisdom, and everything that belongs to works, is described in the Scriptures.
Morse, and it is false and mendacious, that we are justified by faith and works. 1, 1577. We do not say that one should not do good works, but this we punish, that the adversaries mix together the faith that justifies and the works 2c. 1, 1577 Where confidence in works is abolished, righteousness itself must necessarily be abolished. 1, 1578. Good works are, of necessity, nothing other than a thanksgiving by which God is to be praised for his grace. 2, 446 f. You are justified, therefore go and exercise your faith with the works of the household and the world. 2, 468. Even in the works of the home everything is sanctified by the word and faith. 2, 468. The tears, the flight, the temptation, both small and great works of the saints, these are counted and shall be praised and glorified forever. 2, 472. Even the very low and small works are held up to us for this reason, so that it may be shown that God is pleased with His saints, for there always remains forgiveness of sin 2c. 2, 472. Everything that is done in faith, such as eating, drinking, sleeping, playing with children 2c., is considered right and good in the sight of God, and they are all good works in his sight. 2, 847. The works of the saints, which are the most contemptible in the sight of the world, are the most precious in the sight of God, because they are done in the name of our Lord Jesus Christ. 2, 1742. By his works no man is justified before God. 3, 84. We should not do any work, because we have the testimony of God that it pleases Him. 3, 169. If we would do all the works of the saints, nothing would come of it but vain strife and dissension. 3, 183. In order to do good works, God must first give His grace and Spirit. 3, 217. Every work should have its goodness and nobility from the fact that it comes from God's command. 3, 231: Works are not to be considered, but only God's commandment, that you do none, but have the testimony of His will. 3, 248. We do works, not to gain the kingdom, but that the kingdom may be greater, preaching and bringing in other people. 3, 293 f. Works must be done to prove faith. 3, 297. That God has ordained it is the goodness and nobility of a work. 3, 323 f. Those who deal in works are stronger than those who live by faith, and are temporally above, and persecute the same. 3, 338. God does not want to be judged according to works, but according to His will. 3, 409. There is nothing in many, great, long works, but in God's word. 3, 409. All works have their weight in God's good pleasure; nothing depends on the quantity and greatness. 3,
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416 We should not do any work except from the word of God, that we may be sure that God has commanded it. 3, 440. When Christ and St. Paul teach about works, they know nothing better to preach than that a man should wait for his wife and children 2c. 3, 456. He who abuses conjugal works will find his punishment. 3, 561. Those who trust in their works and rely on their good holy life, they praise themselves and set up an idol. 3, 879. God's own work is benevolence; but to be angry is his foreign work. 3, 1065. Works are not pleasing to God by themselves, but by faith. 3, 1069. The work of the first commandment, namely faith or confidence in God's grace, is the very first, highest, best work, from which all other good works flee. 3, 1070. The greatest and highest work after faith is to praise, honor, extol, preach, sing and exalt God's name in all ways. 3, 1077. The faith in the heart should prove itself outwardly in the works. 3, 1093. The good works of the world have been so far, to lock oneself in a monastery, to count the grains at the paternoster, to wear caps and plates, to put on hard shirts 2c. 3, 1099. Those who seek their righteousness by works are hypocrites. 3, 1204. Only faith, love and the fear of God justify with the whole heart; other works of the law do not justify, but are justified by the heart, which is already justified by faith. 3, 1433. Trusting in one's own works is the most harmful corruption and the greatest adversary of faith. 3, 1454. The "works of men" are, since we trust in a thing that is the work of men, and not in God's grace. 3, 1691. Those who deal in works are also idolaters. 3, 1705. The works of the second table do not make us godly, nor can they be done by us without faith, for where the first commandment is not, there are none of the other commandments. 3, 1765. He who relies on his works has no need of our Lord God, but will wait until he obtains grace by works. 3, 1774. Christ's work should be preached daily, for it is higher than all the treasures and goods of the world. 3, 1824. For longer than a thousand years nothing else has been taught or known, but to place our confidence and salvation on our own works. 3, 1829. Whoever wants to come before God, let him not produce works, but see how much God has given and done for him without merit. 3, 1831.. For what God gives by grace, no work is demanded or considered. 3, 1832. Nature would have liked to have a
If the heart is confident in God's grace, God is pleased with the works that come from such a heart, so much so that he favors them with all kinds of blessings and good deeds. 3, 1833 Where the confidence of the heart is right in God's grace, God is so pleased with the works that come from such a heart that he graces them with all kinds of blessings and benefits. 3, 1835. Works invented by men, as monasticism, masses and the like under the papacy, find hypocritical, imperfect, damned works. 3, 1858. The outward works by which one wants to earn blessedness, however holy they seem, are vain abominations, filth and dung before God. 3, 1859. Even the so-called good works of the ungodly are sins, because they come from an ungodly heart. 4, 229. The works of the Jews, heretics and pious people, as they fast, pray, do good and perform other works, are evil because faith is not there. 4, 229. It is impossible to teach works without danger if one has not first taught faith in Christ with greater zeal. 4, 230. The good works of the ungodly are called ungodliness, idolatry and disobedience because of the defilement they receive from the ungodly. 4, 452. Christ condemns the good works that are done apart from grace as sin, as almsgiving, taking care of the needy and the like. 4, 453. The wicked can benefit others through good works, but not themselves in any way. 4, 453. He who hopes in his works, who sees, holds, has, feels that on which he relies, does not hope in the Promiser, whom he cannot see, cannot feel 2c. 4, 454. The Christian is told to a great comfort that he is a work of God, if he believes that Christ is made Lord over all. 4, 662. If you sin and fall, do not despair of Christ, for you cannot fall from His dominion unless you have ceased to be God's work. 4, 664. The works of God are Christ's true possession. 4, 664. The wicked never do their good works out of love for God and inclination toward righteousness. 4, 759. All good works of the wicked are tainted by the fact that they do them out of a restless, rebellious, unwilling and sad heart. 4, 759. There is no good work by which we can please God. 4, 877. No one can please God by doing good works, but he does good works by pleasing God through faith. 4, 871 f. Even the most holy works of the holy fathers are dangerous and harmful if an example is made of them without the faith by which they were sanctified. 4, 1017. The "work of God's hands" are the believers, because they are new creatures. 4,
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The glory of God is only in those who do the works, not at all in the works. 4, 1129. Works do not make one pleasing in the sight of God, but he who is pleasing does pleasing works. 4, 1129. Since Luther ascribed righteousness not to the works of the law but to grace, it was thought that it followed that we no longer had to do good works. 4, 1129. The lifting up of a straw, when God commands it in his word, is a more excellent work than all the works of all the monks and the whole papacy. 4, 1819. We shall not come to the judgment of God trusting in our works or our righteousness. 4, 2041. The works of the law produce either despair or presumption. 4, 2052. Our doctrine does not deny or condemn good works, as our adversaries impudently pretend with ignorant people. 4, 2054. The gospel forbids the one thing that we should not trust in good works as if we would thereby be justified before God. 5, 97. The gospel shows the way in which one can satisfy the law, and exhorts again and again to the doing of the law and to good works. 5, 97. The gospel does not condemn good works, because that would condemn and abolish the law, but rather establishes the law. 5, 97. The holy and wise people of the world do not want to be fools before God, and cannot bear that good works do not help to attain eternal life. 5, 97. God wants to reward works gloriously, but he wants us to first confess that we are sinners and trust in his mercy. 5, 530. Our nature would like to have such a God who can be reconciled with works, but it spurns the one who forgives in vain out of grace. 5, 530. After justification, the next and continuous work is to thank God and praise his good deeds. 5, 585. Other works are works of the dead, but those who live in Christ must recognize and praise God's mercy so that others may also learn to recognize it. 5, 585. The works that are to follow in regeneration are to give thanks to God, who is so merciful, and to praise his gifts greatly, and thereby to instruct other people. 5, 584 f. The highest and most difficult work is to proclaim the name of the Lord before the world. 5, 597. After obtaining grace and righteousness, there is no greater work than to speak the truth of Christ. 5, 598. Our holy works and obedience are pleasing to God because of faith in Christ, since they remain in their own circle. 5, 605. It is not only a salutary, but
It is also an ungodly opinion to think that God can be reconciled through our works. 5, 607. If God even does not want works that he himself has commanded to be done for the purpose of attaining righteousness, much less will he accept works of his own choosing. 5, 607. God's own works are the works of mercy, that he forgives sins 2c.; foreign works, that he judges, condemns, punishes the impenitent 2c. 5, 793. The work of the devil is that he has trodden under our feet and cast us out of life into death through sin. 5, 793. The works of those who do not have the gospel or the knowledge of Christ are not done out of a right heart that trusts in God, or out of lust and love against God. 5, 994. God's works find all His ordinances and foundations, which He has placed by His word and command, as there are fatherhood and motherhood, priesthood, Levitical state 2c. 5, 1064. About the difference of the works of the hypocrites and the Christians. 5, 1090. This work is the greatest that God has done on earth, that through the word he drowned the whole, angry, nonsensical world Hai, and God's word remained. 5, 1140 f. To attack sin with works, to do enough for it or to dampen it, is nothing else than to extinguish fire with straws. 5, 1161. When righteousness is preached by faith, the wicked conclude: so we do not need to do good works. 5, 1452 f. When works are preached as the fruit of faith, the wicked immediately attach justification to them. 5, 1453 After faith is planted, Christians must be exceedingly zealous for their neighbor, zealous for good works. 5, 1521. All life and law and all works that are not in the spirit of God make the conscience weary and torture the body without any benefit. 6, 221. The works that have God's command, God does through us, as through His instruments. 6, 270. Works that God has not commanded, because they are without God's word, are ungodly and condemned, especially if one thinks to become righteous through them. 6, 270 f. The eyes of the world are so bewitched by the appearance of outward works that it cannot look at the true works. It has much to do with caps and plates. 6, 419. When good works are condemned, they are condemned in such a way that they are useless for Christian righteousness, not that one should not do good works. 6, 482. The final purpose of the works of the law is not eternal life, which we already have through faith, but that we may have faith through it.
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To testify audibly before the people as well. 6, 482. It is idolatry to hope for righteousness from works, which is obtained only through faith in Christ's death. 6, 632. All righteousnesses of the law, all works, no matter how great and holy they may seem, do not help to attain righteousness, but are only sins 2c. 6, 532. Works follow faith, just as the shadow follows the body. 6, 613. The world undeservedly accuses our doctrine as if it forbids good works, although it gives the ability to do good works. 6, 629. Our doctrine only takes away from good works that our righteousness is not in us but in Christ; therefore the world persecutes us. 6, 629. Only the doctrine of the eternal righteousness of Christ produces good works; all that is apart from this is ungodliness and hypocrisy. 6, 629. Self-chosen works are in vain, even condemned, if they are done to obtain righteousness through them. 6, 634. If a person is evil, the works, though not evil in and of themselves, become evil and condemned. 6, 836. All passages that deal with the abdication of the law must be drawn to the doctrine that righteousness cannot be hoped for by works, but only by faith. 6, 1131. Works must be done in spirit and in truth, that is, with a meek, humble, contrite, grace-hungry, peaceable, pure 2c. Heart. 7, 18. Christ teaches Matth/5 of the true works in contrast to the false ones taught by the Pharisees, but only in pretense. 7, 18. It is necessary for all Christians, but especially for the teachers, that they are not Christians in word, but in deed, and adorn the word with proper works. 7, 26 f. Nowadays and at all times there are many who speak of the gospel as if they were angels, but when you look at their works, they are nothing but devils. 7, 27. All very beautiful, great, holy works, yes, even all. kinds of life are completely lost, yes, harmful and detrimental, if they are without faith. 7, 173. Since Christ says that he will repay each one according to his works, he is not talking about justification, but how people are to be tested, whether they have been righteous or unrighteous. 7, 310. All speeches or citations of works or rewards belong to the law, not to the promise. 7, 311. If reason and will are not first right and good, it is impossible for a right and good work to take place. 7, 312. In Christian works, faith is required above all things, which makes the person good. 7, 313 By such scriptural passages:
God repays each one according to his works, and the like, we are reminded of what we should do, but not praised for what we could do 2c. 7, 314. It is a very wrong conclusion: God repays according to the wagers, therefore the works either make righteous or condemn. 7, 314. God will reward each one according to his bets, that is, according to the nature of the person who does the bet, according to which he will also receive the reward. 7, 314 f. Whoever wants to be a Christian must be so skillful that he does not do or leave a good work for the sake of the people, but only to serve God and to honor him. 7, 497 f. Christ summarized the whole doctrine of works in the words: "Whatever you want people to do to you, you do to them. 7, 615. All works of a Christian are of a kind good, because he is a good tree and lives in such a way that he would gladly bring forth good fruit. 7, 646. No Carthusian or barefoot monk can do one good bet, because he is not a good tree, but a briar and a thistle. 7, 647. Those who are in self-chosen orders and ranks cannot do one good bet, but we, who live according to God's word, cannot do evil. 7, 647. He who wants to be saved by works and spiritual status steps away from faith, for Christ's blood alone must make us saved. 7, 1451. It is a terrible blindness and presumption for a man to presume to atone for sin by his bet 2c. It is a terrible blindness and presumption if a man presumes to atone for sin and to acquire God's grace through his betting. 7, 1683. One should do good works and esteem them high and worthy, but not elevate them so high that faith and Christ are put down. 7, 1849. Although faith is enough for salvation, and through faith I attain the kingdom of heaven, nevertheless good deeds must follow, or faith is not righteous. 7, 1990. Christ says, "He who believes in me will do the same wager that I do, that is, do heavenly wager, and so come to good works. 7, 2068. God's wagers are called in the Psalm and in the Prophets such wagers, which we do out of God's command and commandment, that He may be served. 7, 2211. Only those do God's wager who believe in Christ. 7, 2215. Those who have believed, and then begin to do good, do righteous good works. 7, 2255. Faith is the main thing, and good deeds should follow after it, but it is not necessary to give them the virtue and power that is due to faith 2c. 7, 2257. The good wagers and laws are superfluously described and commanded beforehand by Moses, and Christ should not have become man for preaching to us about them. 7, 2259. One may have much
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Preach about good works, which is rightly preached, but it does not make a Christian. 7, 2264. Works shall not make a Christian, but a Christian shall do and make good works, for by works no one becomes a Christian. 7, 2265. You did nothing to cause Christ to be born and also to suffer, it is not our works; therefore it cannot be grasped by works. 7, 2265. Ask whether it is a work or faith that should help to heaven and make us blessed. If it is a work, say: This certainly does not make a Christian. 7, 2265. When Matthew and Lucas speak of good works, they should be understood according to the rule of St. John, that first there must be faith, which then does good works. 7, 2313. You must do good works and always practice good works toward your neighbor, so that faith may shine outwardly in your life, as it otherwise shines inwardly in your heart. 7, 2315. One should do works and live godly, but to attain life, to flee from death and to take away sin, good works will do nothing. 7, 2343 f. We distinguish between faith and works, and do not say: My good works are the bread of life, as the Sophists have made it. 7, 2315. Good works do not help from sins, but I do good works for God's honor and obedience and for the good of my neighbor. 7, 2386. Works that do not come from faith are not called good, nor are they good works. 7, 2399. When a Christian believes, good works follow, which are called good because they come from faith. 7, 2399. If it were our work, Christ's suffering, death and resurrection for us would be in vain, so that it could not be called crucified, suffered and died for us. 2c. 8, 305. The work and ability of all men is far too weak to help me to put away sin, to reconcile God, to overcome death 2c. 8, 306. 8, 306. The example of Christ is indeed delicious, but it is far too high for us to be able to follow it ourselves. Moreover, all our works and deeds still belong to this temporal life. 8, 306 Because we say that only through faith in Christ can one go to heaven, the opponents cry out that good works are forbidden. 8, 308 After and in addition to faith, one must also do good works, but not attribute to them the power and merit that they should bring us up to the Father. 8, 319. The works of the monks and priests, wearing caps and plates, being clothed this way or that way, eating this way, praying this way, singing this way 2c., do not come from love and are useless works. 8, 432. Where faith is, works of love should also follow, as, the apostle and
Preachers, that they preach faithfully, then to others, that they gladly hear God's word 2c. 8, 431 f. Scripture teaches that I must first know and believe that I have a gracious God through Christ before I can do works that please God. 8, 511 f. Scripture teaches that we must first be certain that God is our gracious Father, which happens when we believe in Christ, and for this reason do good works afterwards. 8, 512. Where there is faith and a certain knowledge of grace in Christ, you can certainly conclude from your state and works that they are pleasing to God. 8, 515. The works of every Christian are done in such a way that they are eternally pleasing to God and also have their reward eternally in that life, because they are done in Christ. 8, 515. The grape does not make the vine, but the vine brings the grapes; so we must first be in Christ, after which we can bear fruit and do good works. 8, 519. Without Christ and apart from Christ nothing is done, and are vain, vain, vain works, but in Christ all things are done, and are vain, rich, complete, delicious fruits. 8, 527. Because the works of Christians come from faith, they are all vain, right, useful fruits. 8, 528 A Christian does not shine with his works and fruits, because he does not choose a special, glorious work, but remains with the common, daily works. 8, 529. It is not to be judged by what work is done, but by what reason it is done. 8, 529. In the monastic, Turkish and pagan saints, not only the public sins are condemned, but also their best works 2c. 8, 530. Your works please God for the sake of faith, and are called right and well-done, although weakness is involved. 8, 598. Works may and should be done, but so far that the conscience does not rely on them, nor put its trust in them, but does them freely to honor God 2c. 8, 1000 f. That is, a good work, not that I choose and have a good opinion of, but that is done in honor of God's name, and in his will and service. 8, 1021. However good a work is, even by God's command, God wants to reserve space, place, time and way. 8, 1022. God is pleased to make fools of the world and fools of wise men, and to arrange his work so that no one will understand it. 8, 1159. If the heart is not purified, good works find nothing but a mere appearance of godliness and hypocrisy. 8, 1395. No work of the law is necessary for salvation, since the law is dead and no longer compels, but for the sake of love, the law can be
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hold. 8, 1414. St. Paul does not reject the works of the law, but the trust in them. 8, 1436. Above all the works of the law, a much different righteousness is needed, namely, the works of God and grace. 8, 1436. Works do not fulfill the law, but the fulfillment of the law does works. 8, 1437. Because Christ is given to us, in whom we believe, we become free and have pleasure in the law, and our works are no longer works of the law, but of grace. 8, 1438. The works of the law must necessarily be sins, otherwise they would certainly make one righteous. 8, 1438. Those who seek to attain righteousness through the works of the law even rebuild the sin of unbelief, against faith in the spirit. 8, 1447. He who deals with the works of the law keeps the law with hatred against the law, that is, he makes it stand in the most shameful way. 8, 1448. Those who seek to be justified by the works of the law not only do not crucify their flesh, but also increase the lusts of it. 8, 1465. To seek to be justified by one's own works through the law is such a great wrong that Paul calls it throwing away the grace of God. 8, 1457. Those who do the works of the law do not do what is written in the law, in which faith is undoubtedly written. 8, 1478. The works of the law are those by which we appear righteous before men, but inwardly, because faith is lacking, we are not righteous. 8, 1479. If we can become righteous by the works of the holy ten commandments, faith and the blessing promised to Abraham are in vain. 8, 1487. The more exclusively trust is directed to Christ alone, the better Christian it makes, and all good works must be directed to this faith. 8, 1563. A believer will do the works of love with a cheerful heart, not that he may earn much, but that he may be purified. 8, 1564. A man justified by faith should use works to put off the flesh and the old man, so that faith in Christ may increase 2c. 8, 1564. If a priest or a monk has done the works of his profession in order to become righteous and good, he is an ungodly man and denies Christ. 8, 1564. The works of love are not done because the law commands them, but for the sake of the brother who wants them or needs them. 8, 1564 If the works of the law are done in the godly attitude of love, in right confidence and in freedom, they are merits. 8, 1564.
If the works of the law are done in the confidence that they will lead to righteousness, then one is walking in the vengeance of the wicked. 2c. 8, 1564. The work of no law is a right work if it is not done in the faith that purifies the heart. 8, 1565. The values of the law can be done by the righteous in a right way, but no ungodly can become righteous by them. 8, 1566. Even the righteous, if he forgets that he is justified by the works of the law, rather loses the righteousness he has and falls from grace. 8, 1566. Before Christ, the works of the holy ten commandments were also outside of grace; therefore they too must have an end, so that the right works of them may follow in the spirit. 8, 1570. Works are not the basis for attaining righteousness, but a duty of the righteousness already attained. 8, 1567. The papal theologians hold that works done without the grace of the Spirit celebrate morally good works and fulfill the law. 8, 1652. Everyone who teaches works and that righteousness is obtained from the law confuses the churches and the consciences. 9, 79. For many hundreds of years, no one has taught better and more godly works than we do now. 9, 120. Where there is trust in works, there can be no trust in Christ. 9, 155. A work, whether it be by natural ability, by human powers, by free will, or by God's gift 2c. does not justify it. 9, 169. Many good men among the heathen have kept the law and done excellent works, such as Xenophon, Aristides, Fabius, Cicero, Pomponius Atticus 2c. but are not justified by it. 9, 170. He who wants to earn grace through previous works wants to reconcile God through sins, heaps sins upon sins, ridicules God and challenges God's wrath. 9, 173. We admit that one must also deal with good works and love, but in its own place, outside the main article of justification. 9, 187. Whoever seeks to be justified by works of the law is and remains a sinner, so he is dead and condemned, for the law accuses him, terrifies him and kills him. 9, 215. If I have taken hold of Christ by faith, I will be justified. If I have taken hold of Christ through faith, have died to the law, am justified from sin, then I do good works, love God, thank Him, show love to my neighbor. 9, 218. Works must be done, not as the cause, but as the fruit of righteousness. 9, 229. If we throw away the forgiveness of sins without all our merit and seek to be justified by waking, then Christ is crucified among us.
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9, 269. Whoever has heard and grasped the gospel, let him rejoice and give thanks to God, and practice the good works commanded in the law. 9, 286. All the works of Christians, such as loving one's wife, raising children, ruling one's house, honoring one's parents, obeying the authorities 2c., are fruits of the spirit. 9, 289. To be justified by the works of the law is to deny the righteousness of faith. 9, 336. Whoever seeks righteousness by works apart from faith denies God and makes himself God. 9, 341. An ungodly man and even the worst of men can feign the works that a godly man does by faith. 9, 339. Whoever wants to be a victor over sin, death, the devil, God's wrath and attain eternal life through works, presumes the work that belongs to God alone. 9, 341. After we have been justified by faith, we do good works, by which our calling and election are established. 9, 343 In theology, a work has faith as its necessary precondition. 9, 347. In theology, we speak of the works, sacrifices, gifts and presents that are done in faith; with this, you can resolve all the objections of the sophists. 9, 348 f. The opponents must themselves admit that faith is presupposed in all the works of the saints, for whose sake the works are acceptable. 9, 349. The statements that the adversaries make from Scripture about works and rewards are always to be interpreted in a theological way from the faithful deed. 9, 354. Everyone who deals with the works of the law and every moral saint is accursed because he goes against God in presumption of his own righteousness. 9, 354. In theology, before a work, there must be good will and righteous reason through faith. 9, 355. Christ himself had to overcome in his body my sin, my death, my curse, not the works of the law or my works. 9, 355 f. Since Paul curses and condemns those who deal with the works of the law, he does not speak of those who are justified by faith, but of those who work. 9, 366. The general opinion of human reason among all sophists and the whole world is that righteousness is brought about by the works of the law. 9, 407. Where the matter of justification is not concerned, no one can praise highly enough the good works that God has commanded. 9, 442. A good work that a Christian does in faith is more delicious than heaven and earth. 9, 442 f. Where people do not rely on God's promise, but on the good deeds of God, they do not believe.
If they rely on their works and merits, it is impossible for them to be sure of God's gracious disposition. 9, 510. There is no middle ground between human works and the knowledge of Christ; if this is obscured, then it does not matter if you are a monk or a pagan. 9, 521. Every man who falls away from the promise to the law, from faith to works, does nothing but, being weak and meager, lays upon himself an unbearable yoke. 9, 530. All who do the works of the law with the intention of becoming righteous not only do not become righteous by them, but they become weaker and less able to do any good work. 9, 530. Believers also do truly good works, but they do not become children and heirs by them, but this is given to them by birth. 9, 586. Those who deal in works of the law are rightly called martyrs of the devil, because they deserve hell with much more grievance than the martyrs of Christ deserve heaven. 9, 608. The more someone tries to counsel the conscience through law and works, the more uncertain and restless he makes it. 9, 616. If the reason, Christ, is destroyed and the doctrine of faith is darkened, it is impossible for the right custom, the right practice, the right understanding of good works to remain. 9, 663. If you look at the works of the rotten spirits in the light of the divine word, you will find that they are only juggleries concerning place, time, clothes 2c. 9, 663. It is just as necessary that godly teachers insist as diligently on the doctrine of works as on the doctrine of faith. 9, 663. The doctrine of faith must be planted first, for without faith it is impossible to understand what is a good work that pleases God. 9, 663. The devil so deceives all who deal with their own righteousness that they leave the doctrine of truly good works alone, and only teach the doctrine of works. The devil listens to all those who deal with their own righteousness in such a way that they leave the doctrine of truly good works in the queue and only insist on childish ceremonies. 2c. 9, 664. The people of the papacy did many foolish and vain works, which God neither commands nor requires, with great desire, diligence, and zeal, and made it cost them much. 9, 664. We must learn to esteem the works that each one does in his profession, and on the other hand despise the works that reason does without God's command. 9, 668. The works and fruits sufficiently testify whether the trees are good or evil, whether men follow the flesh or the spirit as their guide. 9, 696. If good works do not follow faith, it is a sure sign that faith is not the right faith. 9, 750. Whoever does works apart from Christ, prays, suffers, does wrong.
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If we pray and suffer in vain, for "whatsoever is not of faith is sin. 9, 755. Because Christ gave himself for our sins to be blotted out, we shall leave them unredeemed by our works. 9, 776. If someone says, "You must do such and such a thing," and wants to push that same thing or work on your conscience and set it against God, know that it is certainly the devil's teaching. 9, 861. Luther does not say that one should not do works, but that one should not bring them before God and put them on. 9, 863. No one can come to God by works, but must first be righteous before God and be born of God, who must do a work that is good. 9, 872. If you want to help yourself with works, you drive Christ out of your heart, where he alone should sit and rule, and put the law and your works in his place. 9, 873. If you want to be pious and do righteous good works afterwards, see that you get the Holy Spirit, who brings Christ to you and plants him in you. 9, 878. Before the hour of our salvation comes, we should spend our lives in good works, so that we live godly toward God, righteous toward our neighbor. 2c. 9, 952. Good works are not what we choose on our own, but what God has commanded. 9, 952. Because we have become Christians and heirs of the kingdom of heaven, all that we do in faith in our profession and state are good and delicious works. 9, 954. Our works that we do in our commanded office, even though they are considered small works in the eyes of the world, become delicious in the eyes of God when they are done by faith. 9, 955. Even if a Christian has much trouble and displeasure in his position, he still has joy in his heart in his work, because he knows that his works are good works. 9, 957. One must not say to a Christian, "Do this or that work," for he does good works of his own accord, because he believes. 9, 972. Although Christ does works for us, they are called works of faith, because without faith one cannot do them. 13, 977. The greatest work that follows from faith is that I confess Christ with my mouth and also testify with my blood, if it is necessary. 9, 991. 1151. God does not need the greatest work, but for this reason I should do it, so that my faith will be proven and known, so that other people will also come to faith. 9, 991. 1151 f. When one preaches faith, reason goes to him and says: If this is true, I must not do a good work. St. Peter counters this. 9, 991. Where there is no faith, there can be no good work.
And again, there is no faith where there are no good works. How you live, then, God will judge. 9, 993, 1153. Although God judges us by our works, it still remains true that the works alone are fruits of faith, by which one can see where faith or unbelief is. 9, 993. 1153. God will judge you by the works and convince you that you have believed or not believed. 9, 993. 1153. All works that Christians do are without compulsion and free, and flow from a joyful heart that gives thanks to God for his unspeakable goods. 9, 1039. 1201. Where there is no love and kindness, all works are surely condemned. 9, 1062. Works can do nothing for justification before God, but faith is not without them or is not true faith. 9, 1153. All works must be directed to serve the neighbor, all of which God must work in us. 9, 1152. All our works should be such that they flow from desire and love and are all directed toward the neighbor 2c. 9, 1203. If such good works, which God has commanded, do not justify nor save, much less works of one's own choice without God's command. 9, 1181. These are the best works that each one does according to God's command in his profession. 9, 1206. God does not look at how small or great the works are, but at the heart that does what its profession requires in faith and obedience to God. 9, 1207. You shall not let any semblance of hypocritical works deceive you, but take heed to what God commands to be done, and do the same with all fear. 9, 1208. The least work of a servant or maidservant is better in the sight of God, if it goes according to His command, than all the works of all the priests and monks in one heap. 9, 1208. If one falls on the works, each one thinks that his work is better than the other, therefore monks and priests are at odds with each other, one order against the other. 9, 1222. He who chooses works to be saved and to be sufficient for his sin is just as much as if he said, Christ has not done enough for me with his blood. 9, 1436. If you are under Christ, the works show it; but if you are under the devil, the works also show it. 9, 1458. Those who put their hope of salvation on works and ceremonies are in fact and truth worshipping the devil. 9, 1484. Our heretics and hypocrites say they are Christians, but ascribe salvation to their works, and thus deny the whole of Christ and the works of Christ. 9, 1488. The works themselves are approved for the sake of faith, regarded as righteous, and are praised to God.
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pleasing. 9, 1862. The works follow faith, and do nothing to justify, but come after. But faith and the word make righteous. 9, 1877. The works of faith are the seal of righteousness and of the already existing faith. 9, 1877. The work of the first commandment is to put all your confidence, trust and faith in God alone, and in no one else. 10, 1307. The work of the first commandment, that is, faith or confidence in God's grace, is at all times the very first, highest, best, from which all others flow. 10, 1307 f. The works of the first commandment are called in the papacy: singing, reading, playing the organ, saying mass, praying masses, vespers and other times, endowing and decorating churches, altars, monasteries 2c. 10, 1309. If everyone had faith, we would not need a law, but each one would do good works by himself at all times. 10, 1312. The first work of the second commandment is to praise God in all his good deeds, of which there are an immense number. 10, 1320. Those who are inclined to do right good works do not need to be driven with fear of shame and love of honor, but have their faith and love of God. 10, 1321. Apart from faith all works are dead, they glitter and are called as good as they like. 10, 1388. We do not reject works as we are blamed, but praise them in such a way that one gets joy from them, even before God when he will judge. 9, 1706. Works without faith is idolatry. Faith without works is lying and no faith. 9, 1807 If we were justified by the works that follow from faith, we would no longer be justified by faith itself, nor for the sake of Christ, but for our own sake. 9, 1862. The papists call good works those which God has not commanded, such as: Pilgrimage, fasting in honor of the saints, building and decorating churches, Masses, vigils 2c. 11, 18. A good work is called good because it is useful and benefits and helps the one who does it. 11, 18. The works of the papists in organs, singing, dressing, ringing, incense, sprinkling, walking, fasting 2c. are indeed beautiful, great 2c. works, but they are not good works. Works, but there is no good work among them. 11, 20. God is not served by works, but by faith; faith must do all that is to be done between us and God. 11, 21. Whoever wants to become godly and blessed by works and spiritual status steps away from faith and falls from heaven, for Christ's blood alone must make us godly and blessed. 11, 71. Good works never make a person different. Therefore, whether the saints of works do their works well, and
If they improve as they think, they remain in the same person as before. 11, 191. Since faith gives the sonship of God, it is clear that good works should be done freely and in vain, for God's glory alone. 11, 191. If I may obtain God's grace through my works, it is not necessary that Christ be God and become man. It would be enough that God alone be preached, as the Jews believe. 11, 198. If the obedience and command is not, then the work is also not right, and damnable and worthy of death, even if it would be as great as raising the dead. 11, 223. God's eyes do not look at the works, but at the obedience in the works. 11, 223. This is the worst of the devil's work, that God's service is only focused on churches, altar, mass, singing, reading, sacrifice 2c. as if all other works were in vain. 11, 224. Those who do not consider the mere goodness of God, but look for their works to earn God's goodness, will never be bold to call upon God with earnestness. 11, 479. Although the doctrine of good works is necessary, it must also be diligently taught that all our works are not the treasure by which we please God. 11, 899. Where faith is right, it cannot be without good works; again, where there is unbelief, there cannot be good works. 11, 936. Works do not make a man righteous, but only show a man who has previously become righteous through faith, which alone makes hearts pure. 11, 952 f. Our works and deeds are separate from faith as far as merit is concerned, not that a Christian should not do good works, but that it should be known that we are not saved by our own worthiness. 11, 978. By the doctrine and works of the law, which a man is able to do according to the same, no one is freed from sin, nor justified before God, for by this nature does not change. 11, 1171. Christ sets the works in such a way that they are a certain sign and are pressed like a seal on a letter, so that I may be sure that the faith is right. 11, 1277. Works alone make hypocrites and glorifiers, the law alone makes despair. 11, 1342. Right Christian works must go quite freely to serve the neighbor, not to earn something before God through them. 11, 1372. These are works of love, which are practiced against the needy and against our enemies, to have mercy on sinners, to teach the ignorant 2c. 11, 1416. Love wants to have such works that are useful; no barefooter or Carthusian does them. 11, 1416. The outward works do not help that I am or become pious,
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but make known and manifest the treasure that I carry in my heart. 11, 1419. Works make us righteous, pure and holy outwardly in the sight of men, but not inwardly in the sight of God; for Christ and faith alone must remain there. 11, 1419. If we want to go to court with God by good works, we push Christ out of the way; we cannot stand before God. 11, 1452. All the sayings of Scripture concerning works you should interpret in such a way that God wants us to prove the piety we have received in faith 2c. 11, 1460. Where works do not follow, man cannot know whether he believes rightly; indeed, he is certain that his faith is a dream and not right. 11, 1460. The apparent justification by works is only a fruit, consequence and proof of the justification in the heart, that man is not justified by it before God 2c. 11, 1461. Lucas makes it sound most of all as if righteousness comes by works; I therefore fear that, since it is preached that faith alone makes one blessed, people want to omit the fruit of faith. 11, 1486. From the two pennies that the Samaritan gives to the host, the monks and sophists have invented their lies about the excessive works, since a man does more than he owes. 11, 1569. The monks have thought that God would not only owe them much more than heaven, but also those to whom they sold their overlong works. 11, 1569. Fie on the shame that in the church of Christ one may speak of works or positions that are said to be overlong and to be done more than God's commandment requires! 11, 1569 f. There must ever be works, but they do not merit salvation, but all salvation and merit must first be in faith. 11, 1595. Christ first fetches the conscience; if it is righteous in faith toward God, then he also points out the works toward the neighbor. 11, 1714. God wants the works to be done freely, not so that we acquire something with them, but to do them for our neighbor, and thereby testify that we have right faith. 11, 1798. There is no more precious work than to receive and hear the word of God. 11, 2356. Those who want to become devout by works become more and more despondent against sin and death, so that no more despondent people can be found than priests, monks and nuns 2c. 11, 1844. He who does not have faith will not do the works of mercy, but he who does them does them because he believes that he has a faithful Savior in Christ. 11, 1894. If we reject works in order to serve the poor, and do not take care of their needs, we will not do them.
For what we do to our neighbor, we do to God and Christ, 11:2120. I do not do works because the law requires them, but I am free from the law through faith, which cannot be bound by any law or work. 11, 2199. St. Paul wants to make weapons of light out of works and use them to overcome the works of darkness. 12, 18. God does not consider any work good, nor is it good, if he himself does not work in us through his grace. 12, 104. Good works do not happen without a divine being, and we should be zealous, that is, that one should always precede and overcome the other in doing good. 12, 124. Works do not make us pure, pious and blessed, but we, who were pure, pious and blessed before, do the works freely for the glory of God and the benefit of our neighbor. 12, 140. If faith is first and purification is through Christ Himself, then let us do good works, then works are good. 12, 164. The Holy Spirit, through His grace, makes the heart willing and joyful to do good, so that it does works freely and only in honor of God. 12, 185. Let works be undivided, let one be like the other; fear God and be righteous, do according to that which is in your sight, and all will be well done 2c. 12, 196. St. Paul concludes that works are of no use before justification or faith and only make servants, but only faith makes children of God. 12, 213. People judge the person by the works, God judges the works by the person. 12, 216. People say that they want to forbid good works, if we reject the life of the monasteries and convents in their works, when we would like them to believe right beforehand 2c. 12, 231. The works are of two kinds: some forced by punishment or stimulated by enjoyment and reward; some done freely, merrily, in vain, without fear of punishment and request of enjoyment, out of desire for good. 12, 246. The works of the law make no one pious, for our will does them only out of fear and punishment of the law, would rather do otherwise, where the mandatory law would not be. 12, 248. Some do the works for the promise and lure of the law; if they were to do it all for nothing, they would not do it. 12, 248. We should not do works for the fear of death or hell, nor for the enjoyment of heaven, but out of a free spirit, desire and love of righteousness. 12, 249. Whoever does a good work out of fear of death or hell does it not in honor of God, but of death and hell, and is a work of death and hell. 12, 249. No one can do works
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He does good works not because he is a Christian, but because he has already become a Christian through the new birth in faith, without any merit. 12, 328. If good works do not make a Christian, they do not earn God's grace, do not destroy sin, do not earn heaven, but a Christian has that he is a member of Christ through faith in God's word. 12, 329. Those who do not believe cannot be brought from works, but those who believe cannot be brought anywhere to works. 12, 387. It does not help to have a Christian name and to be gathered together among Christians; it must be done, and faith must be proven by works. 12, 457. Christ cleanses the conscience before God from dead works, that is, from works deserving death and from works done in sin. 12, 465 f. When one preaches about grace and the forgiveness of sins, given to us without our merit, people want to become free and do no works without what they desire. 12, 758. Our doctrine is wrongly interpreted and perverted when it is said that it does not teach to do good works nor to respect them. 12, 776. The right doctrine shows where good works come from and how they are accomplished, namely not by human ability but by the grace of the Holy Spirit. 12, 781. God wants to reward the good works of the believers for their faith, because they are done in Christ, also in that life. 12, 957. This alone is a good work that comes and flows from a right, believing heart. 12, 1125. The works of darkness are easily done, because flesh and blood are inclined to them. 12, 1646. St. Paul calls the works that go against the Christian faith works of darkness. 12, 1646. Such works as prayer, fasting, vigilance 2c. are good when they are done in the fear of God, just as the work of a tailor, shoemaker 2c. is pleasing to God in this way. 12, 1697. God's work is nothing else than to work justice, peace, mercy, truth, gentleness, goodness, joy and salvation. 12, 1796. The works of God's hands are to make righteous, peaceable, merciful, truthful, kind, joyful, wise, healthy 2c. 12, 1796. All the works that Christ did, he did for the salvation of his neighbor, that we also, like him, should do all works for the welfare and benefit of our neighbor. 12:1834 Luther says: "I have never forbidden good works, but that we should not put our trust in them, as if we were justified by works. 12, 1834. Works do not make anyone righteous, but prove that one is righteous. 12, 1834. Where the works of godliness are lacking
It follows that faith itself is not there either. 12, 1834. No works and extraordinary deeds are to be trusted if they do not come from faith or promote it. 12, 1947. Good works must be done, but the Scripture wants the heart of man to trust the word of promise only through true faith. 12, 1953 f. Works flow from faith, out of grateful love for God, without intention of punishment or reward. 12, 1954 Where word and faith are, there are good works; but where they are not, works are evil and harmful. 12:1954 We will never be so pure in this life as to do a good work without sin. The article must remain: I believe the forgiveness of sins. 12, 1998. 2013. John the Baptist calls his good works a shoelace, but Paul calls it dung and dirt; that is foul enough of our holy life. 13, 41. All God's works are like this: if they are spoken of before they happen, they cannot be understood, but when they are done, they are understood and seen. 13, 236. Both must be: Good works must be done, and yet forgiveness of sins must be believed in the name of Christ alone. 13, 539. You should do good works, for God has already commanded and commanded this in the law, but this does not make you righteous or just before God. 13, 593. If then thou hast the righteousness of Christ through faith, do good works also, and be diligent to the best of thy ability to obey God. 13, 595. Before you set your heart on Christ through right faith, you will not be able to do good works, because your heart is still evil and unclean. 13, 595. This is a holy work and makes you holy, that you believe in Jesus Christ, and then take the fourth commandment before you, and there perform your obedience. 13, 755. A monk's works have a great appearance, but such works are not done according to God's word, therefore they are not holy works. 13, 755. The fourth commandment and faith make the bad works, which the pagans also do, holy and pleasing to God, because on earth nothing is holy except God's name and word. 13, 755. The pagans and unbelievers do their works in unbelief and sin, for they know nothing of the word, but a Christian does them in faith. 13, 756. Even though we do not offend anyone with our works and are blameless before everyone, we should not think ourselves pious, as if we had fully obeyed God. 13, 769. What we do good here for poor people, the same works will be done on the last day.
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not only be our witnesses, but also be well rewarded. 13, 806. 2278. Those who do not believe do not do good works, and even if the work is not evil in itself, they do it without pleasure and joy. 13, 1920. Good works are to remain on earth among men, and serve the neighbor; but faith deals with God, receives forgiveness of sins 2c. 13, 2033 Although the doctrine of good works is also necessary to practice, good works are only the leaves and fruit on the tree, but faith is the tree. 13, 2033 Good works should follow faith, and be done in and from faith, so that it is not a carnal freedom that does no good, but a spiritual freedom 2c. 13, 2033. Where good works do not follow, it is a sure sign that faith is not in the heart, and that such a man has either not looked at the exalted Christ or has forgotten Him again. 13, 2126. If you would come into Christ's kingdom and accept His word, you would learn that the gospel does not forbid good works, but teaches and exhorts to do good works. 13, 1399. The gospel forbids that when this life is over and we are to go to another life, we should not then build on our life and good works, nor trust in them. 13, 1399: Good works are to be done, but they are not Jesus, they do not save, they do not save from death. 13, 1546. The heathen and unbelievers do their works without God's word in sins and unbelief, but the Christians according to God's word in faith in Christ and in obedience to God. 13, 2220. The school bully and the sophist are deceivers when they teach to prepare oneself for grace by works, because he cannot prepare himself for good by works who does no good work without unwillingness. 14, 97. It is impossible to separate works from faith, yes, as impossible as burning and shining can be separated from fire. 14, 100 All good works are only outward signs that follow from faith and prove, as the good fruits, that man is already righteous before God inwardly. 14, 103 Faith without all works makes one righteous, but it does not follow that one should not do good works, but that righteous works do not remain outside. 14, 104 Works do not remain outside where faith is; but if they remain outside, faith is not righteous, but lies and darkness. 14, 126. Good works are indeed pleasing to those who have forgiveness of sins through faith, but when the heart puts its trust in them, they are defiled by them. 14, 995. Through faith
we become devout and free from sin, and then, when we are devout, we do good works for God's sake, free from all request. 14, 127. He who wants to become godly and blessed by his works and deeds does just as much as he who denies Christ, who wants to make us godly and blessed by his blood alone. 14, 127. Our works must not be set against the grace of God, but they must be done as an obeisance that we owe to God. 14, 995. Even the good works of the papists have been disgraced by the ungodly delusion of merit. 14, 1011. God does not like the works of an impure and ungodly heart, even those that he has otherwise commanded himself. 14, 1236. God does not demand good works for Himself, but wants everything to be for the benefit and advantage of the neighbor. 14, 1238. If God would command the very least work, such a work is not less than the greatest in his eyes, because through his will all things receive weight. 14, 1734. With God, no work is valid unless it is confirmed by God's word, by which it is certain that everything man does pleases God. 14, 1743. When a man has God's word for a work, he knows that the work is pleasing to God, even if he has offense, and the work has little prosperity. 14, 1743 f. Good works puff up, but faith and heart conversion humble and make us despondent in ourselves. 14, 1781. God's work always begins sickly and weakly, but increases confidently; again, the spirits, as swiftly as they run and hurry, also perish again and fade away. 14, 1833 All our good works are mortal sin, if they are judged according to God's judgment and seriousness, and are not accepted as good by grace alone. 15, 1558. Luther asks Spalatin for advice to whom he should dedicate the "Sermon on Good Works". 15, 2440. Good works do not make a man good, but testify that he is good. 15, 2569. Imitation in works is not valid, otherwise we would also have to be circumcised and do all Jewish works. 16, 15. We do more good works than the whole papacy ever did, which never understood any good work. 16, 1688. Every work of the law without the grace of God appears outwardly as good, but inwardly it is sin. 18, 25. If one trusts in God for good works, then one trusts more in good works than in God; what can be more ungodly than this? 18, 33. Christ is our mercy seat, who excuses and pardons our works, so that we replace what we lack with His fullness. 18, 63. All the good works of the Gentiles,
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or those that are done by nature are evil because they do not have the purpose they should have. 18, 829. A good work is impure by nature when grace is taken away, because it is only through the pardoning mercy that it is considered pure and worthy of praise. 18, 1101. Every good work is sin unless mercy forgives. 18, 1141. By the mercy of mercy, not by your running, your works are good. 18, 1145. Those who work toward the remission and complete destruction of sin do good works. 18, 1145. If man should be judged according to the nature of his work without grace, he cannot stand before God; but now, because he rests on grace, there is nothing to accuse him of. 18, 1166. Do not listen to the cold hissing of the sophists of good works without sin, of infused faith, of acquired faith, of free will; these are dreams. 18, 1178. Works of the law do not justify; but if they do not justify, they accuse those who do them as ungodly and leave them so. 18, 1927. This is the error and lack of understanding of Jerome, that the works of the law should be works of outward worship 2c. 18, 1927, By "works of the law" are understood all the works of the whole law. 18, 1928, If we are justified without works, all works are condemned, be they very small or great. 18, 1939. If righteousness is not imputed to him who deals in works, it is evident that his works are nothing but sins, evil and ungodly in the sight of God. 18, 1942. Since Paul speaks of him who deals in works, he speaks in general of all who deal in works, especially of good and honorable works. 18, 1942. The pope puts a false trust in the works he commands, because all those who guard against papist sins are considered to earn much by them. 18, 1554. Let no one dare to be so foolish as to say that he does a good work who comes poor and meager to receive a benefit from the rich man's hand. 19, 47: Whoever wants to do good works must not start with the works, but with the person who is to do the works. 19, 1004. Where there is false attachment and wrong opinion in the works, that we become pious and blessed by the works, they are already not good and quite damnable. 19, 1005. We reject the good works, not for their sake, but for the sake of the evil addition and perverse false opinion that we become godly and blessed by works. 19, 1005. Which work is not directed to serve the other.
or to suffer his will, it is not a good Christian work. 19, 1010. All teaching that points us to works is contrary to baptism, in which we are to receive grace without works and keep it forever. 19, 1256. Works make no one godly, just as fruit does not make a good tree. 19, 1431. Where there is faith of the Spirit, the fruits of the Spirit, the works, follow of their own accord. 19, 1431. The works that follow faith do not make one righteous, they are not a cause but a fruit of justification. 19, 1431. If works do not follow, it is certain that true faith in Christ does not dwell in our hearts, but only the dead faith, that is, the faith that is obtained. 19, 1440. All who say that works justify in the sight of God show that they understand nothing of Christ or of faith. 19, 1440. We admit that good works must follow faith, yes, not only must they follow, but they must follow voluntarily. 19, 1440. It is impossible to be justified by works, because it is impossible for us to be born of our works. 19, 1443. The works of the law are what is called merits or the best works. 19, 1443. No saint, let alone a lawyer, is justified by the works of the law, much less by his own works. 19, 1447 f. Works of the law are those done without faith, by human will. 19, 1455. The school theologians have invented that there are certain works that are neither good nor evil, but are in the middle. 19, 1454. Works of grace are those that are done by faith, in that the Holy Spirit impels and gives birth to the will of man. 19, 1456. Although we are justified by faith without the law and without the works of the law, we do not live by faith without works. 19, 1458. All men's works are evil and deficient, yet the works of the righteous are good according to the imputation of God, but the works of the wicked are evil 2c. 19, 1459. Paul calls works of the law those by which wrath and death are caused. 19, 1482 f. The works or fruits of faith do not actually belong to the forgiveness of sins, but are the fruits of the already preceding forgiveness and good conscience. 19, 1537. The works before faith are sins; faith alone without the works works forgiveness of sins, justification and a good conscience 2c. 19, 1537. We do not have to make a distinction between the works; they are all equal before God, although before us they are great and small among themselves. 19, 1609. Even though works are lacking, there is help and counsel, that
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It can be done where the doctrine of faith remains firm and pure. 20, 135. Unbelief or blasphemy also nullifies and condemns good works. 20, 1786. Among the works, these are the first: obeying the authorities in all things, promoting peace, honoring princes, praying and being concerned for all commonwealths 2c. 21b, 3219. All the works of God are inscrutable, no one can conceive of them; but they must be believed, for no one can understand or fathom them by reason. 22, 135: According to faith, works and laws are laid down for us and commanded, so that faith may be tested and proven. 22, 424 Anyone who says that the gospel requires works for salvation is a liar. 22, 428 We are also to prove faith with good works, which God commanded and commanded in the ten commandments. 22, 435. Whatever works are or are valid, they are and are valid through the glory and power of faith. 22, 453. If faith pleased God because of the works that follow, the works would be more glorious than faith in that they justify 2c. 22, 453. The works shine through the rays of faith and please God for the sake of faith, not the other way round. 22, 453. Works do not contribute to salvation and do not attain it, but they are present with the faith that attains salvation. 22, 454. By good works we do not become children of God, heirs of the kingdom of heaven, or righteous, holy and Christians. 22, 472. We must have eternal life, God's grace and blessedness before our good works; the tree must be good before it bears good fruit. 22, 472. If a heart trusts in good works and thinks that it will have a gracious God through them, they are good for nothing and cannot please God 2c. 22, 492 f. The best work on earth is listening to sermons. 22, 509.
Works righteous. The works righteous do not want to accept grace and eternal life from God for free, but earn it with their works. 9, 174.
Work righteousness. Works righteousness does not want to take anything as a gift from God, but wants to give it to him beforehand, so that he has to repay it, as he is our debtor. 3, 1830.
Saints of works. The mind and spirit of the works saints is focused solely on works, but they do not trust in God's mercy, that God will forgive their sins for the sake of Christ. 1, 315. The works saints are angry against the gospel and its preachers. 3, 113. The works saints must persecute the believers as Cain did Abel. 3,
The saints of works are boys in the skin, where they are best. 3, 172. The works saints have no mercy on others, judge and condemn everyone. 3, 280. The works of the works saints pass away, but we cling to Christ, who is eternal. 3, 280. The works of the saints are that they always persecute those who walk righteously in faith. 3, 394. The saints of works cannot comfort a conscience, and all of them cannot counsel the burdened conscience in poverty, in fear of sin, or in death. 3, 990. All works saints, who are well prepared with good works, will be despondent when God's judgment approaches. 3, 1011. The saints of works have a desperate, double-minded hopefulness and presumption that will not come before God until they are first pure and holy. 3, 1829 f. The works saints do not want to accept God's grace, because they have earned it before, that not God, but they have the glory. 3, 1830. The works saints, who fulfill the commandment with their works and out of their strength, deny that Christ died for us and rose again, so that we might be justified by the word of faith. 3, 1615. If you touch the works saints who deal with ceremonies, then their real fruits break out: anger, pomposity, crying, hopefulness 2c. 4, 229. The evil teachers and their disciples, the works saints, think that what the Scripture says about them concerns other people, who hate them for their adversaries. 4, 402. The works saints defile the name of the Lord by ascribing righteousness, virtue and wisdom to themselves, and in this they like to hear their name. 4, 507. As long as the works saints find that with which they can pay the demands of the law, they do not stop dealing with works. 4, 1156. The saints of works, the monks 2c. can also not judge rightly of one state, therefore they condemn marriage, the authorities 2c., because they are unwise. 4, 1514. This is peculiar to all works saints, that they judge others and make themselves as it were executioners of others. 4, 2072. Because the Holy Spirit can only be obtained through faith in Christ, but the works saints throw away faith, they cannot render God the right service. 5, 180. The saints of works do not need grace, they do not feel sin, death or devil in themselves, but only holiness, life and the kingdom of heaven. 5, 1161. The saints of works are advisors, yes, teachers of the Holy Spirit, and masters of works, who strive for divinity and put themselves in God's place. 6, 486. The saints of works mainly seek honor through all their works and deeds. 6, 514. All works and deeds are in the name of God.
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The saints make for themselves a god who is pleased with the works they themselves do. 6, 539. The saints of works seek help and protection everywhere. That is why so many rules of the monks, so many works and services have arisen. 6, 615. In misfortune there is nothing more despondent than the saints of works, in good days nothing more defiant. 6, 758. The saints of works contest those who disagree with them, and seek to bring others to their way by death and other tortures. 6, 771. The works saints, who have deviated from the wholesome doctrine, cannot be sure of what they do, but their conscience always trembles. 6, 771. The saints of works ascribe to their self-chosen works what is God's alone, namely that good works make and give birth to a new creature. 6, 797. No saint of works is pleasing to Christ, but he wants poor sinners, the weak and infirm, and those who cannot boast of much good. 7, 1000. The Turkish faith teaches: "If you are pious and righteous, you will be saved"; this is also the teaching of all works saints. 7, 2114. The saints of works want to make themselves Christ, and only anger God more, the more they torture themselves and fear to help themselves, because they come to him without a mediator. 8, 1185 f. The works saints do not lead this life in faith in Christ, but in the works of the law, therefore they lead a life that is dead in sins. 8, 1456. The more the works saints try to take away sin, the worse it gets with them. 9, 46. The saints of works are Satan's captive servants, even though they seem to outwardly surpass others in good works, severity and holiness of life. 9, 103. The saints of works consider God to be an angry judge who has to be reconciled with works. 9, 303 f. The saints of works are unrighteous, robbers of God and idolaters, who sin against the first commandment above all others. 9, 366. In the papacy, no one was more impatient, no one weaker, more miserable, no one more faithless, more fearful and more in despair than the most zealous works saints. 9, 530 f. The works saints, who trust in themselves and their own righteousness, are worse off than publicans and harlots, who desire to have their sins forgiven for the sake of Christ. 9, 615 f. It is impossible for the saints of works to instruct even an erring conscience or to comfort and satisfy a frightened and despairing one. 9, 705. All monks and saints of works confess with their mouths that they are sinners, and that they sin every day, but not in this way.
great and much, that they should not be able to redeem their sins with their holy life. 2c. 9, 780. If the saints of works believed the gospel, they would not need to toil and labor here for so long, and yet they would not have a happy conscience. 9, 1123. The devil does not allow the saints of works and hypocrites, whom he has already caught with unbelief, to have great temptation. 9, 1193.
Work sanctity. It is very difficult for a man, who has spent his life in his own work, to rise up with all his heart through faith in the one Mediator. 9, 910. The doctrine of work sanctity should be the first against the gospel, but it remains the last, without always getting new names, as Pelagian 2c. 14, 133.
Doctrines of works. Whoever establishes or deals with doctrines of works suppresses the gospel, makes the death and victory of Christ useless, abrogates the use of the sacraments 2c. 9, 611.
Work Teachers. Our teachers of works, almost all bishops and clergy, belong to the Old Testament, because they have closed the gates of righteousness and made gates of sin out of them. 5, 1233.
Work drivers. The idolaters and the idolatrous believe that what the law threatens is not their business. 3, 1609. The workaholics give God the glory that he is so pious, and give the pious what they deserve; thus they take away God's glory and attach it to themselves. 3, 1829. The workaholics want to have their pretensions held for the firmest and most certain foundation of blessedness, yes, for the rock of true faith. 4, 794 f. The workmen boast that they teach nothing but faith, hope and love, and want to be the only ones who trust in the Lord. 4, 795. The workmen torture the conscience, always learning and never coming to the knowledge of the truth. 4, 795. Those who teach about pardons, indulgences, the various ways of confession, and innumerable other such folly belong to the workhorses. 4, 795 f. The workaholics are never without a trembling and timid conscience, however much they always do their good works. 4, 796. The workaholics do not fear and love God, nor do they serve him in faith, but choose new services that God has not commanded, through which God is not reconciled 2c. 9, 366.
Instruments. A husband, a person in authority are instruments of God. 4, 1922. Very few have the grace to realize that they are instruments, but God is the ruler, and who consider success as a gift. 4, 1952.
2004Werner - Wicklest. 2005
Werner. Luther intercedes for Nickel Werner. 21a, 1661 f.
Wertheim. Count Georg von Wertheim asked Luthern for a Lutheran preacher. 13, 2576.
Wesel. Wesel writes: To be tempted is not a sin, because otherwise Christ, since he was tempted, would also have sinned. 9, 1647. M. Johann von Wesel (Wesalia) has been a preacher at Mainz, has previously governed the high school at Erfurt with his books, from which Luther became a master there. 16, 2243.
Essence. This is the new nature, that man does not stand on his own doing, but remains and perseveres in the grace of God, who gives us through Jesus Christ. 11, 1157. The divine essence is to trust in God, to rely on His grace, and to respect no work, unless it be wrought by Him in us with grace. 12, 112. The Christian nature is not a vain victory and triumph, but more a dispute and struggle. 12, 453. It is not contrary to Scripture nor articles of faith that two different things are spoken of as one being, as bread and body. 20, 1029. Grammar teaches to speak in this way in all languages, that where two different beings come into one being, it also includes such two beings in one speech 2c. 20, 1033.
Wessel. Wessel, a Frisian from Groningen, is a man of admirable gifts, of a rare and great spirit, taught in truth by God. 14, 253.
Westerburg. Joh. Brismann writes to Luther about the swarming Dr. jur. Gerhard Westerburg. 21b, 2809.
Western shirt. After baptism, baptized infants are dressed in white vests as a sign and confession of their baptism and new birth. 12, 526. In order to publicly confess that they were baptized and cleansed by Christ, the baptized children walked in a white vest eight days after baptism. 22, 552 f. Because we are all baptized now, the custom of wearing western shirts has gone, which I do not want to bring up again, although the western shirt is still in use today. 22, 553.
Westermann. Luther asks for venison for the doctor's feast from Johann Westermann and Gottselig von Hervord. 15, 2618.
Weather. History of the farmer who wanted to make the weather himself. 5, 652.
Weybringer. Luther sends Johann Wehbringer as pastor for Hildburghausen. 21a, 1271 f. Luther asks the Elector to order the removal of the pastor of Hildburghausen, Jo.
hannes Weybringer, to be examined. 21b, 2093 f. Luther asks the Elector to have the matter of the deposed pastor in Hildburghausen, Johann Weybringer, investigated in detail. 21b, 2116.
Wicel (Witzel). Georg Witzel, the hypocrite and apostate blasphemer, once accused Luther that "we teach too many external things. 1, 1252. Witzel, Cocles Cochlaeus 2c. are priests who desecrate the holy gospel only to gain favor with their bishops and the idol at Rome. 13, 388. Witzel has stolen all that is his from Erasmus; one should answer him and despise him 2c. 18, 1988 f. Witzel is not worthy that an honest man should have anything to do with him or talk to him, because he is a fundamentally envious and hostile hypocrite. 18, 1990 Luther writes to Georg Wicel and Anton Hermann that he will work for their release from prison. 21a, 1428 f. Luther warns Justus Menius against Wicel, that he should not allow him to make his nest there. 21a, 1703 f. Luther warns the preachers at Erfurt against Georg Wicel, who is rumored to be applying for a position there. 21a, 1759 f. Wicel blasphemes Luther for praising and elevating civic works. 22, 990. Luther said: "Wicel is not worthy that I would write against him, lest he be strengthened in his wickedness. Those who have fallen away from us have become the most miserable people. 22, 1018. Luther's report why George Wicel fell away from the gospel again. 22, 1018. Wicel was one of the beginners of the uprising in Thuringia, who, when he was caught, should have been beheaded, but the chancellor D. Gregorius Brück kept him alive. 22, 1018. Wicel defends the most unjust cause against his conscience, is also the most ungrateful knave, worthy of death, but he has been preserved alive and honorable by our benevolence. 22, 1052. George Wicel, Crotus and others came to us and wanted to become great lords with us, like Judas with Christ. 22, 1102.
Wick. Doctor Wick. 15, 2501.
Wickleff. God wants us to live through Christ alone. In this article the monks have erred, and where they have not repented, they have been condemned, as Wiklef has said. 9, 1484. Already the English reformer Johann Wiklef recognized, but only in his later life, the pope as the antichrist. 14, 186. Wicklef and Hus only challenged the life of the pope, therefore they could not raise it, but Luther attacked the doctrine, thus he beat them. 22, 892.
2006Widder adversary . 2007
Ram. The ram in the thorn hedge is a figure of Christ's humanity, Isaac a figure of the Godhead. 3, 360.
Anti-Christ. These two regiments, Pabst's and the Turks', are undoubtedly the true anti-Christ, since Daniel, Christ, Paul, John and other apostles have warned us against them. 13, 992. Christ warns most of all against the Counter-Christ, who makes no other Christ, and yet from the right Christ rejects the creature and his own work. 13, 993. The pope has forbidden marriage and to avoid the food that God has created, to take with thanksgiving, therefore he is the anti-Christ. 9, 1237 f. What Christ makes free, the pope binds. Christ says it is not sin to need all kinds of food 2c., so the pope says it is sin; therefore he is the anti-Christ. 9, 1238. The Christians are only contrary to Christ in certain respects, but the head of all the Christians is Pabstism, which is contrary to the whole of Christ. 9, 1435. All other heretics are in certain respects anti-Christians, but the pope is the only and true anti-Christ, who is against the whole of Christ. 9, 1475. The anti-Christ makes the pure, healthy doctrine that God's Son died for us impure and false by his addition that we must also do something about it. 12, 1538 f. The pope will not sit where there are devils and unbelievers, or where there is no Christ or Christianity, because he is supposed to be an antichrist, therefore he must be among Christians. 17, 2191. Christ forcibly preserved baptism, the mere text of the Gospel in the pulpit, the Lord's Prayer and faith, and thus many Christians, under his anti-Christ. 19, 984. - See also Antichrist and End-Christ.
happen to us. What happens to everyone is so decided by God from eternity. 3, 636.
disprove. Although it is not possible to shut the mouth of the devil and his spirits in such a way that they keep quiet, it is enough that one refutes their thing 2c. 9, 820. 9, 820. To refute coldly and carelessly is nothing else than to confirm twice, for one must shut the mouths of the adversaries. 18, 1228.
Refutation. It is sufficient for a Christian to refute any error if he can say: there is nothing about it in Scripture. 18, 1429.
Adversaries. Our adversaries only lie in wait for that which is evil and outwardly appears weak and infirm; they do not see the great, innumerable benefits that our teaching has brought them. 1, 1337. The adversaries blaspheme: it is from the teaching of the gospel.
Nothing good came to us, and the people became much worse than before. 2, 133. During nine days of the kingdom the adversaries raged against us and threatened us very fiercely, but God preserved us and destroyed their attempts. 2, 659. The adversaries do not see what is good in us, do not respect it, even despise it completely, and take pleasure in what is evil and in our evil rumors. 2, 1029. God often makes Christians' adversaries and enemies their friends. 3, 685. Our adversaries should not only be humiliated, but also ridiculed. 4, 263. The adversaries make the greatest effort to exterminate both the godly and the godly. 4, 1324. The adversaries say: Should our Lord God be with Philippsen (Landgrave of Hesse) or Duke Hansen of Saxony? They say they are heretics. 4, 1462. Since the adversaries cannot condemn us with public appearances, they condemn us with slander. 4, 1484. We should certainly believe that the adversaries of the gospel are like the grass on the roofs, which perishes without any human intervention. 4, 2024. Because the adversaries do not see peace in the kingdom of Christ, without which the kingdoms of the world cannot stand, they condemn the word and the kingdom of Christ. 5, 83. Our adversaries lay the damages that are in the world regime and in the church on our doctrine and the gospel. 5, 81. The adversaries accuse our doctrine as if it is seditious and causes unrest, but they, they say, are children of peace. 5, 86. We are committed to peace, but our adversaries go about day and night stirring up trouble, pronouncing judgments on our necks 2c. 5, 86. God will put to shame the wisdom and power of all the adversaries of the Word. 5, 93. Our adversaries boast of the chair of Moses, the name of the church, and claim for themselves the possession of righteousness 2c. even with weapons and sword. 5, 98 f. Our adversaries have now held council over us for many years, how they would like to cool their mettle on us, and they still do not refrain from suppressing us. 5, 213 f. The adversaries hold their services against us, and boast that they take pains to reach the promises with watchfulness, with almsgiving 2c. 5, 541. The adversaries know how to judge very minor infirmities in the members of the church, but they do not see the great miraculous deeds that the church performs. 5, 388. The adversaries accuse our doctrine of not producing anything good, but of being the devil's little bundle.
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be. 5, 411. The adversaries think that if we are removed from the way, Germany will have peace; but the opposite will happen and they will perish. 5, 411. We will be destroyers of all things for the adversaries, and overthrow Germany and the pope, as Christ overthrew the kingdom of the Jews 2c. 5, 411 f. Because the adversaries call the word that sustains all things a word of disturbance, therefore Christ says, "Be it done to you as you say. 5, 412/ If the adversaries will not stop with their injustice and their blasphemies, and continue to trample underfoot the one who sustains them, their reign will not last long. 5, 412/ In the eyes of our adversaries, no band of robbers is as evil as our Wittenberg church. 5, 416/ Among all the adversaries there is no one who understands what repentance is, what sin is, what grace is, but these words are like a dream to them. 5, 474. Our adversaries can suffer nothing less than that we say that the forgiveness of sins is received by grace alone. 5, 530. The adversaries rely on the presence of the emperor, of whom they have the most certain hope that he will soon put an end to us. 6, 122. The adversaries think that nothing should have been taught or done against the Antichrist, the pope, without the approval of the emperor, the popes, the concilia 2c. 6, 124. When our adversaries heard that we teach that the law is the power of sin, they almost became furious and blasphemed us terribly. 6, 139. For more than twenty years, Christ has now nullified the plots and undertakings of the adversaries against us. 6, 209. We commend our cause to God through diligent prayer, but our adversaries, because they do not have the word, have been struggling in vain with plots for many years. 6, 276. Our adversaries flourish, and make a certain hope that they will destroy us, but it will happen that they themselves perish, but we remain. 6, 311. The adversaries commit the greatest folly by reproaching us with the errors of our false brothers. 6, 321. The adversaries teach a false faith, according to which they believe the lies of the monks and the statutes of men. 6, 344. The doctrine of the adversaries, which attributes the merit of justification to works, detracts from the honor and merit of Christ, therefore it is blasphemous and ungodly. 6, 475. The adversary's heart is so blinded that they want to condemn, persecute and exterminate the known truth. 6, 494. Nowadays we are being persecuted by the adversaries.
6, 594. The adversaries adorn the violence they do to the godly with the title of the divine name and of the church. 6, 741. Our adversaries have almost only this single accusation, that we are blasphemers who know nothing but to utter invectives against the pope and the princes. 6, 754 The adversaries think of nothing but killing us, starting one war after another, and disturbing the public peace. 6, 785. Our adversaries oppose us only by the name of the church. If someone says something against it, they resort to fire, sword, water and all kinds of torture. 6, 833. The opponents boast of the promises that the church has, but they are not the church, since they deny the head of the church, Christ. 6, 835 f. The Lord has been offering retribution in grace to our adversaries for many years now, but without any fruit. 6, 1609. Our adversaries say: We know that your teaching is God's word and founded in the gospel, and yet it should not be considered right. 7, 904. Now our adversaries act in such a way that they themselves no longer think much of the pope; they pretend with the pope, but in their hearts they know otherwise. 7, 1158. Our adversaries are so murderously hostile to us only because we hold to this doctrine, that we are saved only through Christ. 8, 399. The adversaries cannot claim that they did not know the doctrine of the gospel, because we preached it to them and wrote and sang it. 8, 589. The adversaries themselves must say: The doctrine would be right, but we do not want to suffer it because of what he says and because the doctrine arises in the corner. 8, 924. The adversaries do not believe that they rage against the Lord and His anointed, but make believe that they are doing the Lord a service by persecuting us. 9, 588 f. We should not let ourselves be challenged by the fact that the adversaries cry out that nothing good comes from the preaching of the gospel. They are unbelieving, blind and obdurate 2c. 9, 590. The adversaries challenge not our life but our doctrine, yes, not our doctrine but Christ's. 9, 591. We have so many adversaries through the devil, not only the zealots, but also the princes, the popes, the kings of the world with all their followers. 9, 1501. This is what our adversaries always do: first, they blame our life, and if they cannot blame that, they blame the word and the doctrine. 12, 1322. 12, 1322. From the confession and testimony of our adversaries, we have
2010resist - resisted. 2011
sacher that we cannot be heretics because we have the Scriptures, believe and confess. 17, 1120. Our adversaries now call us Protesting Estates, because they must be ashamed of the word "heretic," knowing that it is a public lie and blasphemy. 17, 1120. Luther complains against Amsdorf about the unworthiness that earlier writings of Luther are published by the opponents with the present year, as if he still held that way. 21a, 903. This is what all our adversaries do: What is evil in us, they must expose; of what is good, they remain silent. 22, 1214.
resist. With faith the Holy Spirit is given, who works in the person to resist and subdue sin from now on. 12, 484.
Adversities. In adversity we should suffer rightly, secure and unconcerned, and be confident that God will take care of us. 3, 1430 f. All adversities, however great they may be, are swallowed up in the abyss of God's mercy. 4, 2130.
Wiedemann. Wolf Wiedemann's, Mayor of Leipzig, letter to Luther concerning Luther's writing to the citizens of Leipzig. 19, 1822 f. Luther's reply to the Mayor of Leipzig, Wolf Wiedemann's, letter. 19, 1822 ff.
born again. The water in baptism is spiritual, yes, spiritual water, in which the Holy Spirit is and works, and then the person who is baptized is called born again. 7, 1809. He that believeth on Christ, that he was born, died, and rose again for us, is born again, or born again. 7, 1862. Thou shalt not understand how he is born again of water and the Holy Spirit, nor how he that is dead may live again, but believe it and receive it. 7, 1872. The Scripture teaches that we can never get rid of sin, neither by our doing nor by our not doing, escape from death 2c., but that we must be born again. 9, 1119. Whoever is born again, that is, created anew in God's image, recognizes God's gracious will that he may be justified and saved through Christ's suffering and resurrection. 9, 1120. Whoever believes the sermon that Christ died and rose again for his good, the resurrection of Christ has proven its power in him, and he is thereby born again. 9, 1120. Through the resurrection of Christ, God has born us again to a heavenly inheritance, against which all the riches, honor and power of the world are nothing. 9, 1124. If word and water remain together, then you have such water, since the Holy Spirit is the one who gives birth.
and through it give you back to the kingdom of God. 13, 687.
Rebirth. The rebirth is better than the first birth, because it is not through a man, but from God and his promise, which our faith takes hold of. 5, 560. Although I cannot comprehend the new birth with my reason, I will believe that we must be born again of water and the Holy Spirit. 7, 1871. Grace wants to make a bath, a rebirth, a renewal of the whole man, not only of the works, but of the whole man. 12, 141. St. Paul does not say that God made us blessed by works, but by a rebirth and renewal. 12, 141. To renew the man and change the person is not possible except through the bath of the rebirth of the Holy Spirit. 12, 142. In the rebirth we enter grace and blessedness through Christ without our own merit and works. 12, 147. In the rebirth, there is no spiritual or allegorical water to be invented, as Münzer did, who here called the water the tribulation. 2c. 12, 1904. Christ Himself says: let virtues and good works be as they will, but if the new birth is not there, it belongs nowhere but in hell to the devil. 13, 684. We should do good works and practice obedience to the law, but by this we do not see the kingdom of God, but by being born again of water and the Spirit. 13, 686. Just as the wind is felt and perceived by the sound of the whistle, so is the new birth of the water and the Spirit by the word and the preaching of the gospel. 13, 2122. The regeneration through the word makes the members and person different from what they received and were born from Adam, although the same members and person remain. 22, 461.
repeat. Where a thing is spoken or repeated several times in the Scriptures with the same words, it is because it is meant to be a strengthening of faith. 2, 1356. Christ often taught and repeated the same thing, therefore it should not be a disgrace to us if we often say and hear the same thing. 7, 177.
Repetition. The repetition of the same thing, which occurs frequently in Scripture, indicates certainty. 4, 262.
Repurchase. Luther writes to his brother-in-law Bastian Müller about repurchase. 21b, 2884. In the book "Von Kaufhandlung und Wucher," Luther dealt with the contract of repurchase. 21b, 2884.
reproached. Christ did not reproach so much that, hanging on the cross
2012 rebaptize - rebaptizers. 2013
was blasphemed in the most shameful way, he begins to pray for his enemies. 12, 555.
rebaptize. No one should be baptized again, but if someone did not believe correctly in his baptism, he still believes. 20, 1745.
Anabaptists. The Anabaptists do not consider those who have something of their own to be Christians. 1, 829. The Anabaptists blame us for not preaching the gospel rightly, because we keep house and farm, stay with wife and child. 7, 360. The Anabaptists confess that we have the gospel, but (they say) no fruit follows. Thus they lead the people from faith to works: having nothing of our own, leaving everything 2c. 7, 635. We have not only reproved the Anabaptists and Sacramentans with many thorough teachings, but we have also given attention to what they unjustly attract. 1, 1149. The Anabaptists at Münster had seen a bow in the clouds, and a bloody hand; this they pointed to their victory, while it threatened them with destruction. 2, 423. There have gone out from us Anabaptists, sacramentalists, and other red spirits, who have evidently taught false doctrines about the Holy Trinity 2c. 2, 1417. The Anabaptists say that baptism is nothing; they purely take away from baptism the grace and mercy of God and the forgiveness of sins. 3, 1691. The Anabaptists take grace away from baptism and leave it as a mere outward sign. 3, 1691. The arrows of the Anabaptists were that baptism was effective on believers, but the children did not believe 2c. 4, 1767. If you take one objection from an Anabaptist, a Sacramentarian, a Masonic today, tomorrow he will think up and bring ten others. 4, 1776. The Anabaptists think that they are true saints if they do not bear arms, put on a gray skirt and let their heads hang sadly. 5, 180. The Anabaptists say that baptism is nothing if the person is not pious beforehand, so they want to make baptism holy and good through their piety. 5, 1173. The Anabaptists willingly go to their deaths because they imagine that their opinion is right and good, for they are possessed. Therefore they should not be killed 2c. 6, 58. Those possessed by Satan respect death nothing. We have seen this before in the Donatists, and now we see it in the Anabaptists. 6, 461. Those who think about high things without the word, as the Anabaptists teach, whose hearts are full of all kinds of shame and vice. 6, 476. The Anabaptists are already paving the way, as it were, so that we can
the word is again snatched away. 6, 745. Until now, the wolves in sheep's clothing, who corrupt Christianity, were called monks, now they are the Anabaptists as new monks. 7, 636. The Anabaptists run against God's word and order of woman and child, and yet want to boast of great fruits of the Gospel as special saints. 7, 636. The Anabaptists make reason a light of faith, that reason should shine to faith. 7, 985. The Anabaptists teach that children cannot believe because they have no understanding, therefore they should not be baptized. 7, 983. The Anabaptists blaspheme and defile God to the highest degree by pretending that God's gifts and work are not right, so that people do not respect or accept them. 7, 991. The Anabaptists teach that one should sell everything, leave wife, child, house and farm, yes, one should not have wives. 8, 1b. The Anabaptists and their like pretend that it is the spirit, the spirit that must do it, to which end it serves that one hears the external word in order to come to faith. 7, 1593. The Anabaptists make themselves suffer willingly and leave everything, and then boast that they are martyrs; they seek their own honor. 8, 3. The Anabaptists leave wife and child, money, property, house and farm, abandon everything, and act as if they were senseless and mad in order to seek Christ. 8, 178. The Münsterian Anabaptist flock says that it is not written that Christ is a natural son of the Virgin from her blood and flesh. 8, 366. The Anabaptists today dream that they who suffer poverty, hunger, cold, and wear little clothing 2c. are holy, but others who have property 2c. are not equally. 9, 674. It is a great burden to us that we have to hear that the sects of the Anabaptists and the Sacramentarians and all evil originated from our teachings. 9, 593. The Anabaptists make themselves known more and more every day that they are possessed by the devil and are rebellious and bloodthirsty people. 9, 706. The Anabaptists say that the children do not believe; they do not see faith in them. To this I reply: They do not see the same in the elderly either. 9, 1429. The Anabaptists are desperate evildoers who knowingly tear apart baptism and separate the two best parts of it, namely God's word and command. 10, 2060 f. Christ overthrows the Anabaptists and the like, who teach to seek the Spirit apart from or without word and sign through special revelation. 11, 1174 f. The Anabaptists want to have the right and justification to set themselves against the authorities,
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and to take the place of Münzer and the Münsterische. 11, 1438 f. The Anabaptists consider baptism to be a bad, mere, empty sign, despise the outward oral word and scripture, pretend special revelation. 2c. 11, 1438. The Anabaptists want to make all goods common, neither recognize nor approve of any authority or government, because what is of their faith 2c. 11, 1438. The Anabaptists teach that a man may well leave a wife who is not of his faith and take to himself another, one or more. 11, 1438. The Anabaptists are not lacking in Scripture, but they are lacking in not leading the Scriptures correctly. 13, 251. 1689. The Anabaptists establish a new monasticism, through which they intend to go to heaven and have a gracious God. 13, 632 f. The sheep's clothing of the Anabaptists is that they do not curse, eat and drink little, deal much with God's word, pray much, are patient in suffering, not vengeful. 13, 799. A harmful and shameful wolf is under the fine, smooth fur, that the Anabaptists lead a beautiful appearance in the outward life. 13, 799. The Anabaptists, like the monks, put their comfort in their own righteousness and works, that they prove God wrong in his promise, because they let themselves be rebaptized. 2c. 13, 799. The Anabaptists take the forgiveness of sins away from the Word, saying: The Spirit must do it, if we want to become clean from sins, water cannot do it. 13, 917. The Anabaptists, the blind people, say: One does not have to stay with wife and child, and praise such running away for great cross and holiness. 13, 1604. The Anabaptists run away from wife and child, condemn the authorities, reject Christian offices and estates and thus deprive themselves of all Christian works. 13, 2441. The Anabaptists are shameful people who doubt holy baptism as if it could not give forgiveness of sins, life and blessedness. 13, 2478. God exercises and strengthens our faith through the lazy, lame jokes of the Anabaptists, and punishes their proud conceit and ingratitude that they speak such foolish things. 14, 308. This is a sure sign of the devil, that the Anabaptists creep through the houses and walk around in the country, and do not appear publicly like the apostles and true preachers. 14, 308 f. The Anabaptists are vain preachers of lies, coming into strange houses and places where no one has called them or sent them. 14, 309 The doctrine of the Anabaptists is nothing but worldly goods, temporal, carnal and earthly promises, which the rabble loves to hear. 14, 309. That the Anabaptists, like the Jews and the door
To invent a kingdom on earth in which all the wicked shall be slain and they alone shall have good days is a sure sign that the devil is riding them. 14, 309. Christ will not kill the wicked with the sword, but with the breath of His mouth; this is a sure sign that the doctrine of the Anabaptists is of the devil. 14, 310. The Anabaptists say: they give their good works for a penny; thus they want to be our apes, and teach us that good works do not make one pious 2c.; but such speech is of the devil. 14, 310. That good works should be nothing or worth a penny is taught by none but the Anabaptists from the lying mouth of the devil. 14, 310. Luther says against the Anabaptists: "I would not give one of my sermons, one of my lectures, one of my Father-Ours 2c. for the whole world's goods. 14, 311. Against faith the Anabaptists teach a worldly kingdom, against good works they teach temporal good, against the cross they teach sword and vengeance. 14, 311. The Münster Anabaptists cry out that there are two false prophets, the pope and Luther, but that Luther is worse than the pope. 14, 347. The Anabaptists cannot prove that the little children do not believe. 15, 2613. Imperial constitution or mandate against the Anabaptists; they are to be brought from natural life to death by fire, sword or the like. 16, 276 f. Exposition of the error and ravings of the Anabaptists. 17, 254: Luther's letter to two pastors about rebaptism. 17, 2187 ff. In the lands of our princes, we have not yet seen anything of the Anabaptists, nor of the enemies of the sacraments 2c. 17, 2188. Luther is sorry that such wretched people as the Anabaptists are so miserably murdered, burned and horribly killed; one should let everyone believe what he wanted. 17, 2188 f. The Anabaptists should not also be tortured in time, provided they err in faith alone and are not also rebellious. 17, 2189. The Anabaptists should be resisted with the Scriptures and God's word; fire will accomplish little. 17, 2189. The honor of the Anabaptists, which they want to gain from the pope, must be disgraced, because they attack the temple of God and lack the end Christ who is sitting in it. 17, 2192. The speech of the Anabaptists and the fanatics is nothing if they say: what the pope has is wrong; or, because this and that happens in the papacy, we want to have it differently. 17, 2192. Among the Anabaptists there is a devil of works, who pretends to believe, but means the work, and leads with the name and appearance of faith.
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bens the people on the works. 17, 2209. Because the Anabaptists are of the mad opinion that baptizing is the same as water and salt consecration 2c., they go out and call them a dog bath 2c. 17, 2219. The Anabaptists have nothing permanent or certain for themselves, but by this they bring people to themselves, that they speak great and glorious blasphemies against baptism. 17, 2220. If the Anabaptists wanted to base baptism on God's commandment, they would soon see that rebaptism would be of no use and that the commandment of God was fulfilled by the first baptism. 17, 2222. Etliche Propositiones gegen die Lehre der Wiedertäufer, durch Philipp Melanchthon gestellt. 20, 1686 ff. Neue Zeitung von den Wiedertäufern zu Münster. 20, 1688 ff. Because it is evident that the Anabaptists are rebels, those who sit in the regiment should punish them as public land robbers and defend themselves against them. 20, 1703 Melanchthon's refutation of some unchristian articles that the Anabaptists claim. 20, 1706 ff. The Anabaptists teach that Christians should not and cannot be in authority and office that wields the sword. 20, 1712. The thorough opinion of the Anabaptists is this, that the ordinary punishment in the regiment is vain sin and tyranny, because revenge is forbidden to Christians. 2c. 20, 1713. If the Anabaptists put on the sayings in which vengeance is forbidden, one should answer: that all vengeance is forbidden except in the office; in the office it is God's commandment. 20, 1713. The Anabaptists teach that Christians should have no other authority than the ministers of the gospel. 20, 1714. The Anabaptists teach that it is forbidden for Christians to swear an oath, and swearing an oath is a sin. 20, 1715. The Anabaptists teach that Christians are obliged to give their goods in common and should not have property. 20, 1715 f. The Anabaptists teach that if one person in a marriage relationship is a true believer and the other person in the marriage relationship is not a true believer, then such a marriage relationship is fornication 2c. 20, 1717. Luther's preface to Justus Menius' book "von dem Geist der Wiedertäufer". 20, 1760 ff. The Anabaptists hold that infant baptism is wrong. 20, 1718. Melanchthon's teaching against the doctrine of the Anabaptists 2c. 20, 1724 ff. Nicolaus Amsdorf's final discourses against the Anabaptists and Sacramentarians. 20, 1742 ff. Melanchthon's misgivings that secular authorities are obligated to defend Anabaptists with corporal punishment. 20, 1752 ff. Luther indicates to the Hausmann that he has omitted a letter against the Anabaptists. 21a, 1097. Luther approves the plan of Justus Menius and Friedrich Myconius to produce a book against the Anabaptists.
to be issued. 21a, 1418 f. Luther draws the attention of Justus Menius to the fact that the piece about the vocation must be added to the writing against the Anabaptists. 21a, 1429 f. Melanchthon held an examination of the Anabaptists and disputed with them about five articles, which he indicates by name. 21b, 2027. Luther gives advice to Landgrave Philip of Hesse on how to deal with the Anabaptists. 21b, 2283. The Anabaptist Hans Sturm, asked by Luther if he believed that Christ died for the children, answered: Christ died for us as an example that we should also die. 22, 1070. The Anabaptist Lorenz Werder of Torgau said to Luther: I am baptized and holy; I must not have my children baptized again, for they are born holy of me. 22, 1071. None of the Anabaptists wrote against Luther, because they are a rebellious rabble and do not have a scholar who could become a master. 22, 1072. Some Anabaptists are public rebels, teach against the authorities, and a lord may have them judged and killed; some, however, have fanatical delusions, and are generally expelled. 22, 1072.
Remarriage. Luther's judgment on the period to be observed after the death of a spouse until remarriage. 21b, 1804 f.
Vienna. The Emperor orders the University of Vienna to burn Luther's books. 15, 1907.
Game. Game may not be driven out of the gardens or fields in any way, but may freely do harm and spoil the cultivated and sown fields. 2, 85.
Will (of God). The "will of the sign" are the images through which God reveals Himself; the "will of the good pleasure" is the essential will of God or the bare majesty. 1, 488. One should not inquire about the essential and divine will, but abstain from it par excellence as from the divine majesty, which is inscrutable. 1, 489. The will of good pleasure has been from eternity and has been revealed and shown in Christ. 1, 491 The will of grace in Jesus Christ is rightly and properly called the will of good pleasure. 1, 491. When one has known God's will, one should not argue long about law, custom, 2c., but obey the command of God without any hesitation. 2, 268. God has revealed his will in the law and the gospel; I should deal with this and not ask why God does this or that.
2018 Will (of God) -Will, free. 2019
do. 3, 814. God's eternal will is that we believe in Christ and rely on his suffering, death and bloodshed. 3, 987. No one can indicate or declare God's will except God Himself. 3, 1417. God demands nothing else from us than that we make his will our concern with constant care. 4, 470 God's purpose and will does not proceed through our hands or works, but through Christ, who gave himself for our sins. 6, 712. The will of the Father and also of Christ is that he will not reject us. 7, 2258. Christ's will is rightly called everything that has been offered to men from the beginning of the world through the ministers of the Word. 18, 1802. It is enough to know that God wills it, and it behooves us to reverence, love and adore this will, and to restrain the presumption of reason. 18, 1812. Christ says: There is no more wrath in heaven if you are of one mind with Me, for the Father has brought you to Me, and He is of My will. 7, 2258 f. The fatherly will of God teaches that the Lord Christ should lose nothing of all that comes to him, but that all should be preserved and live forever. 7, 2260. One must separate the will of God in the law far from the will of God, that the Lord Christ shall lose none of those who believe in Him. 7, 2260 f. God's gracious will is that whoever sees the Son and believes in Him shall be saved and prosper. 7, 2261. God does not act against the believer with justice, judgment and punishment, but God has a gracious will toward him. 7, 2261. God does not come to punish, but in Christ there is a vain gracious will of the Father that kindly draws us to Himself. 7, 2261. The will of the Father is directed toward Christ and not toward good works. 7, 2266. This is the will of the Father, that one should watch and listen to what the man Christ speaks and hear His word. 8, 32 f. God's eternal will is to help the faithful and others with His gifts, and no one can hinder this will. 9, 927. God's will is done when we break ours and give it back to him to rule and reign. Nothing will help us if He does not help. 9, 927. The will of God is in itself always good, lovely and perfect, but it is not always recognized for it. 12, 323. Because God alone knows what is good and beneficial for us, we should put His will first and our will second, and show our obedience in patience. 13, 357. Thou shalt put it in God's will, if he would keep thee longer in adversity, that thou wouldst bear and suffer it patiently, as Christ does. 13, 357.
Where it is a matter of eternity that God wants to preserve us in his word, sanctify us, forgive sin and give us eternal life, God's will is evident and certain. 13, 357 f. "God so loved the world" 2c., in these words you have what God's will is for your salvation. 13, 358. From the words: "God wills that all men be saved," it does not follow that God wills to make all men blessed, but it is His will that He preserve everything as He has ordered and made it. 9, 926 f. Just as the will of God does not pass away, so also those who do the will of God do not pass away and remain forever. 9, 1434. It is enough that we know that there is a certain inscrutable will in God, but what, why and how far it wills, that is not for us to ask. 18, 1795. If there were any rule or standard for the will of God, or any cause or reason, it could no longer be God's will. 18, 1840.
Will, the free. We have quite a bit of free will, but in the things that are below us, for we are set lords over the fish in the sea by God's command 2c. 1, 103. 1, 103. In the things that are above us, which concern God, man has no free will, but is like the clay in the hand of the potter. 1, 103. Man's will and reason is so injured and weakened by sin that he not only no longer loves God, but also flees Him and is an enemy to Him. 1, 202. Free will without grace or the Holy Spirit serves for nothing else but to sin. 1, 480. If a man cannot tolerate the pure doctrine and rejects the word of salvation, 2c. he becomes an enemy of God through the help of free will. 1, 481. When there will be a concilium, free will will decide and think that one should follow what the pope and the fathers have decreed. 1, 482. When we discuss free will, we ask what it is capable of doing theologically, not what it is capable of doing in worldly things. 1, 484. Free will and reason cannot do otherwise than blaspheme God. 3, 83. All intentions and thoughts that come from free will are evil. 3, 172. What goes in the free will, if it goes according to God's law, does not make it children of God. 3, 291. Foolish reason of the sophists for free will. 3, 1409. The ungodly word "free will" and all that is spread about it in doctrines are to be utterly abhorred, also not to be admitted with any gloss. 3, 1446. That we do everything before the face of God, as it were in God's presence, is not in our
2020Will , the free. 2021
free will, but is the ministry of divine grace. 4, 423 f. The pagans and people sirch against Christ's teaching not only equipped with reason and wisdom, but also with free will. 5, 142. Christ condemns and rejects the light of reason and the freedom of the will as things that are not useful for the forgiveness of sins and eternal life, 5, 143. Reason and free will are to be used to govern the things of this life. 5, 143. The will, which is a natural power, remains also in the devil, remains also in the heretics, but this will is not good. 5, 538. God condemns not only the evil thoughts, but also the thoughts of one's own righteousness, which are very holy before reason. Thus the doctrine of free will is judged. 6, 746. Free will makes nothing but idols because it wants to act in divine things. 6, 992. There is no free will, that is, man cannot govern himself without the Holy Spirit, cannot do right, cannot make himself pleasing to God. 6, 1347. Those who defend free will do not see the so many and manifold evils from sin that have arisen through the devil. 6, 1347. There is no good will, thought, intention and opinion in us, and if we do what is in us, we do nothing but sin. 7, 729. Augustine says: The will of man outside of grace is a servant and not free, it is serving; only it is free when it is judged by grace. 7, 730. A free will is one that wants nothing of its own, but looks to God's will alone. 7, 786. One should freely despair of anyone having or making a good will, good opinion, good intention, for there alone is a good will where God's will is. 7, 785. If you do what you want with your own will, it is not free, but your own; but your own will comes from the devil and from Adam. 7, 786. Paul denies free will, while we (Aristotle has argued) have made the will king and master of all powers and actions. 8, 1605. Paul denies free will also in those who live in the spirit of grace. 8, 1605. In divine things man has nothing but darkness, error, wickedness and perversity of will and mind. 9, 236. Man has reason, free will and the power to build a house, to administer a magisterial office, to steer a ship and to direct other things that are subject to man. 9, 236. God's will is that all who call on his name shall be saved. If many are lost, it is the fault of the devil and our evil will.
9, 796. No one can boast of his free will and the light of human reason, as if one could serve God well and do His will. 9, 839. The papists say that the saying 1 Tim. 2, 4 confirms free will. 9, 922. 9, 922. The saying that Christ is the cornerstone overthrows free will and all men's works and teachings, for it is decided that what is not on this stone is already lost. 9, 1018. All the deeds of men, even the powers of free will, were nothing, therefore Christ came to make sinners blessed. 9, 1488. Man has a free will of his own to do or not to do external works. 10, 1667. The high schools and monasteries, with all their teaching of free will and good works, do no more than obscure the truth of God. 11, 8. You must remain in sins, do what you want, and must sin if you alone work of your own free will. 11, 8. Free will and reason know nothing in the things that belong to the blessedness of the soul. 11, 833. The parable of the woman argues strongly against free will, that it is powerless in the matters that belong to our soul's blessedness. 11, 837. The grace of God makes the will free; without it, it lies imprisoned in sin and error and cannot come out of itself. 11, 2309. The free will is not able to do anything on its own, and it is not up to it to know or do good, but up to the grace of God, who makes it free. 11, 2309. No one should despair of God's grace, but against all the world and all sin rely firmly on God's help, but in no way rely on free will. 11, 2310. The will was free in Adam, but now corrupted by his fall and caught in sin. 11, 2310. By teaching us to pray: "Thy will be done", Christ proves that we cannot do God's will out of our own free will. 11, 2310. Free will does not comfort the heart, but only makes it more and more despondent, so that it is afraid even of a rustling leaf. 13, 179. Because of free will, man must die in his sins, but faith, though weak, takes hold of the Lord Christ and obtains help. 13, 179. I also confess and say that you have a free will to milk the cows and build a house, but no further. 13, 1623. The sophists and the school wranglers use the saying, "Return to me," for free will, but falsely, for to do and to be able to do are very far apart. 14, 1777: The sophists draw the passage Sach.
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1, 3: "Turn to me", for the assertion of the free will, but with a wrong conclusion. 14, 1983: St. Augustine turns the little word "free will" (contra Jul. lib. II) and calls it servum arbitrium, a captive will. 15, 1560 Luther wanted the word "free will" never to have been invented, nor is it found in Scripture, and it would be called cheap self-will, which is of no use. 15, 1561 The error of free will is a separate article of the end-Christ, therefore it is no wonder that it has spread so far throughout the world. 15, 1562. If there were a free will in us, against or over the devil, death and sin, Christ would not have been allowed to die for us. 16, 1687. Disputation on man's ability and will without grace. 18, 4 ff. The will of man without grace is not free, but serviceable, though not unwillingly. 18, 10. The free will after the fall is a mere name, and by doing as much as there is in it, it sins mortally. 18, 38. Even in the state of innocence, free will could not persist through an active but only through a suffering faculty, let alone progress in goodness. 18, 38. Free will can only do evil, but never good, except by the grace of God; therefore it is, in itself, not free, but subject to the service of sin. 18, 1367. Eck admitted at Leipzig that free will is not capable of anything before grace, but only of sinning. 18, 1405. Luther says that man has a free will, not that he is still as he had it in paradise, but because he has been free and can become free again through grace. 18, 1405. Man's will is a right servile will; it is therefore called a free will, not only of what he does, but also of what he is obliged to do. 18, 1405. The apostle Paul, in the state of grace, calls himself "imprisoned in the law of sin," but Eck gives a still sinful man a free will. 18, 1406. When the fathers defend the free will, they speak of its capacity for freedom, namely, that it can be turned to the good by the grace of God and become truly free. 18, 1406. The will, even in the exercise of the heroic virtues, is corrupted by the error of constantly seeking its own. 19, 1456. The will to do the works of the law is forced by the law either through threats and punishments or entices it through promises and benefits. 19, 1456. Those speak ungodly who say that in man free will both guides the resolutions of reason and sets up the will well. 19, 1465. Luther's answer to Erasmus: that the free will
nothing. 18, 1668 ff. Free will is a mere lie, which is like the woman in the Gospel: the more doctors heal it, the worse it is. 18, 1674. It is above all things wholesome and necessary for a Christian to know whether the will works something or nothing in the things that concern blessedness. 18, 1688. The question of free will is the one main part of the epitome of the whole Christian doctrine, on which the knowledge of ourselves as well as the knowledge and glory of God depend. 18, 1689. If we do not know what free will is capable of, what it suffers, how it relates to the grace of God, we will know nothing of Christian things and be worse than the heathen. 18, 1689.. It is impossible to know what free will is, if one does not first know what the human will is capable of and what God does 2c. 18, 1690. Luther has not yet seen a more paltry book on free will than Erasmus's Diatribe, except for its graceful writing. 18, 1690. We do everything by necessity, nothing by free will, since the power of free will is nothing, and neither does nor is able to do good if grace is not there. 18, 1720 "Free will" is an entirely divine name that can belong to no one but the divine majesty, for it can and does everything. 18, 1720 "Free will" is to be granted to man only in those things that are below him, not in those that are above him. 18, 1722. With respect to God, or in things concerning salvation and damnation, man has no free will, but is captive and a servant, either of God or of the devil. 18, 1722 f. Free will is not a matter of the spirit or of Christ, but of man, so that the spirit, which is promised to transfigure Christ, cannot preach free will. 18, 1727. By the holiness, the spirit and the miracles of the fathers, not the free will, but the teaching of JEsu Christ is confirmed against the free will. 18, 1727. If the fathers sometimes preached free will, they certainly spoke from the flesh, not from the spirit. 18, 1727. There is a great difference between what is done by the power and in the name of free will and what is done by men by the power of creation. 18, 1729. The doctrine of free will is nothing but an empty sound and a sounding of words, namely: There is a power of free will, there is a power of free will. 18, 1733. Because we do not want to be tormented with the little word "free will", we are accused as guilty.
2024Will , the free. 2025
of an outrageous arrogance, because we despised so many fathers. 18, 1733. The fathers have given absolutely no explanation about free will, but they are put forward and establish the doctrine of free will under their name. 18, 1733. Those who assert free will pick out what the fathers spoke out of weakness, and even oppose it to what the fathers spoke elsewhere Against free will. 18, 1735. From the beginning of the world to the end, nothing can be shown in which free will can be felt. 18, 1738. If the doctrine of free will is obscure or uncertain, it does not concern Christians and the Scriptures, but is to be abandoned altogether and reckoned among the fables. 18, 1746. Erasmus says that in the matter of free will the Scriptures are not clear. He then leaves the matter undecided, and disputes it on both sides 2c. 18, 1752 The word "free will" is used of one who is able to do whatever he pleases against God, not bound by any law or rule. 18, 1756. Augustine says that free will has no power of its own but to fall, and that it has no power but to sin. 18, 1761. Augustine calls the will rather a subjugated will than a free will. 18, 1761. "Free will" is an empty word whose content is lost, for to attach the title of freedom to that which has no freedom is to attach an empty word. 18, 1769 The three opinions of free will cited by Diatribe, against two of which she disputes, are nothing other than Luther's One Opinion. 18, 1769 That man can will nothing good, that free will can do nothing but sin, that "free will" is an empty name, and that everything that happens happens out of pure necessity, is only one opinion. 18, 1769 The diatribe unhappily argues against the last two opinions of free will, while it approves of the first, which is one and the same with those. 18, 1770 The opinion says that free will cannot will the good; but the passage from Sirach is invoked to prove that free will is and is able to do something. 18, 1770 The passage from Sirach is not for but against free will, because it subjects man to the commandments and to the will of God, and deprives him of his will. 18, 1772. Erasmus says that free will cannot will anything good, and yet concludes from the words: "If you will" that man can freely will and not will. 18, 1775 f. The Pelagians denied on the basis of the passage
Sirachs completely the grace and attributed everything to the free will. 18, 1776. It is very appropriate that free will be defended by such reasons, which consume each other and conclude against each other. 18, 1776. We say that the position of Sirach is by no means favorable to any of those who assert free will, but that it argues against all. 18, 1777 If free will can overcome the impulses of the heart to evil, neither the spirit, nor Christ, nor God is necessary. 18, 1779 Erasmus has constantly forgotten that he said that free will can do nothing without grace, and he proves that free will can do everything without grace. 18, 1783 All the inferences and parables of the Diatribe entail that either free will is able of itself to do what is commanded, or that it is commanded in vain and ridiculously. 18, 1783 All words by which something is commanded or demanded prove nothing for free will. 18, 1788. God decrees, according to his counsel, which and what kind of people, according to his will, are to share in the mercy preached and offered. This will may not be investigated. 18, 1794. The Diatribe calls this an acceptable opinion, which says that the free will cannot will the good, but proves that the will is free, healthy and completely strong 2c. 18, 1801. The Diatribe has taken it upon itself to prove such a free will that is not capable of anything good and serves sin, and instead it proves such a free will that is capable of everything. 18, 1813. The free will, which is able to do everything, is denied by all, except the Pelagians. 18, 1814. Christians are not driven by free will, but by the spirit of God. To be driven, however, is not to work, but to be carried away. 18, 1817. The evil will can only want evil, and by being offered the good that is opposed to it, it cannot become other than angrier. 18, 1839. That God does not change the evil will that he moves belongs to the mysteries of majesty, where his judgments are incomprehensible. 18, 1840. If Pharaoh had had a freedom of will that could have turned to both sides, God could not have predicted the hardening with such certainty. 18, 1843. There is no violence to Pharaoh's will, because he is not forced against his will, but he is driven by the natural effect of God to will naturally 2c. 18, 1843. The foreknowledge and omnipotence of God is in direct opposition to our free will. 18, 1849.
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The natural reason is annoyed by the fact that God alone abandons, hardens and condemns people according to his will, as if he delights in the sins and eternal torments of the wretched. 18, 1850. Paul anticipates Rom. 11, 20. 23. of those who boast of free will, and does not say that they can believe, but that God is able to implant them. 18, 1852. When God foreknows, it necessarily happens. That is, free will is nothing. 18, 1855. God loves and hates with an eternal and unchanging nature, and this proves conclusively that free will is nothing. 2c. 18, 1860: Jacob and Esau should be used to show what our free will is capable of. 18, 1861 Paul's parable of the potter proves conclusively that the freedom of the will is nothing in the sight of God. 18, 1867. We deny that any passage can be found which attributes everything, that is, free will, to man. 18, 1871. There is no contradiction in the sayings of Scripture and no interpretation is necessary, but the teachers of free will seek difficulties that do not exist. 18, 1872. Paul's parable of the potter and the clay stands insurmountably firm, that it is not in our will, as what kind of vessels we are formed. 18, 1874 Since men are flesh, as God himself testifies, they cannot be other than carnally minded, therefore free will can only have the capacity to sin. 18, 1876 f. Isaiah states that grace is not given to the merits or efforts of free will, but to sins and unmerits. 18, 1882. Since the freedom of the will is nothing in our affairs and works, rather there is none in divine things and works. 18, 1896. Under the rule of the devil, the prince of the world, the human will is now not free, nor its own master, but the servant of sin and the devil 2c. 18, 1903. We know that the free will in the natural being does something as eating, drinking, begetting, ruling. 18, 1906. We do not now speak of the participation, but of the own power and effect of free will. 18, 1908 Luther knows, precisely from Erasmus's sayings and doings, what free will is and is capable of, namely, of being senseless. 18, 1911. As many passages as there are in the holy Scriptures that commemorate God's assistance, there are just as many that abrogate free will; and they are innumerable. 18, 1911. That is why grace is necessary, that is why the assistance of grace is given, because free will is not able to do anything by itself. 18, 1911. We neither tolerate the middle position,
nor do we accept it, which Erasmus urges us to do out of good opinion, namely, that we want to concede a very little to free will 2c. 18, 1912. One must go to the extreme of denying free will altogether and ascribing everything to God, then Scripture will not argue with itself 2c. 18, 1912. 18, 1912. Luther was not only carried away by the heat of the defense, as Erasmus writes about him, that he completely abolishes free will 2c. 18, 1912 f. Paul begins his discussion against free will for the grace of God in the letter to the Romans by saying in a general statement about all men that they are under the wrath of God. 18, 1914. The passage Pauli Rom. 1, 18. stands firmly on the fact that free will, or the most excellent thing in men, is ungodly, unjust and worthy of the wrath of God. 18, 1916. Since God reveals righteousness to men for salvation, it is evident that free will, even in the highest of men, has nothing or is not capable of anything 2c. 18, 1916 f. Free will is the highest enemy of man's righteousness and bliss. 18, 1918. Free will cannot strive for the good, since the good itself and justice are an annoyance and foolishness to it. 18, 1918. To the heathen the justice of God is a foolishness which they detest, and this is the praiseworthy effort of the free will for the good. 18, 1918. Even of the best efforts of the best among the heathen, although they have acted from the highest power of free will, it is claimed that they are sinful. 18, 1919. When free will is at its best, it is at its worst, and the more it strives, the angrier it becomes, and behaves the worse. 18, 1920. To be unjust is nothing else than that the will is unjust. 18, 1923. Free will is abolished from the ground up in the place of Ps. 14, 3. and nothing good or honorable is left to it. 18, 1924. The glory and the capacity of the free will is described. 18, 1924. Free will is not proven by the law; it does not contribute to righteousness, because through the law comes not righteousness, but knowledge of sin. 18, 1931. No one can be so foolish as to doubt that the power of free will is something other than faith in Jesus Christ, for only those who believe are given righteousness. 18, 1934. Because free will has no glory in God, it is constantly guilty of the sin of unbelief with all its powers, efforts and endeavors. 18, 1936. Even though it is not possible for the free will to believe in God.
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Although they ascribe only a very small amount to our will, they teach that we can attain righteousness and grace through this small amount. 18, 1937. Wrong solution of the question: Why God justifies this one and abandons that one? by establishing free will. 18, 1937. They ascribe to free will a complete merit, namely, that he who strives obtains grace with God, but he who does not strive does not obtain it. 18, 1937. The protectors of free will are worse than the Pelagians in two ways. Pelagians, because they deal with lying words and false appearances. 18, 1938. Paul stands firm as an unconquered destroyer of free will, putting down two armies with one word. 18, 1939: No works, no endeavors, no efforts of free will are good in the sight of God, but are all condemned as ungodly, unjust and evil. 18, 1941. Adam's offense becomes ours through birth, therefore even original sin leaves free will unable to do anything but sin and be condemned. 18, 1943 f. Almost in every single word of the whole Paul, the so highly praised power of free will is refuted. 18, 1944 Luther believes to have fulfilled what he promised, that he wanted to refute free will in such a way that all opponents could not resist. 18, 1945 Luther is ready to let the whole of Paul enter the field with a continuous explanation against free will. 18, 1945 Free will is nothing but a servant of sin, death and the devil, does nothing and can do nothing but evil. 18, 1947. The Jews lack nothing that is attributed to free will, and yet it attains nothing, but the opposite occurs. 18, 1948. Whatever the world may do, it does by the power of free will, that is, by reason and will, the most excellent parts of it. 18, 1949. The protectors of free will should know that they are deniers of Christ when they assert free will. 18, 1951 f. Grace does not suffer any part or power of free will beside itself. 18, 1952. The sophists leave Christ as their mediator and most gracious Savior, and esteem His blood and grace less than the efforts of free will. 18, 1952. The whole world, human reason, free will are forced to confess that they did not know or hear Christ before the gospel came into the world. 18, 1953. If free will has not known Christ, much less has it sought Him, or sought Him and sought Him.
can strive for it. 18, 1953. The assertors of free will are quite nonsensical, since they call that a knowledge, of which they themselves confess that it is ignorance. 18, 1954 John the Baptist says that man can take nothing but what is given him from heaven, therefore free will must be nothing. 18, 1958 Christ teaches not only that the works and efforts of free will are in vain, but also that the word of the gospel is heard in vain, unless the Father Himself teaches and draws within. 18, 1959. Free will with its will and reason is caught in the sin of unbelief and is considered condemned before God. 18, 1960 Because the Scriptures preach Christ everywhere in opposition and in contrast, all testimonies that speak of Christ also fight against free will. 18, 1960. There is not one letter or tittle left in the holy Scriptures that does not condemn the doctrine of free will. 18, 1960. All Christians know and confess that the Scriptures preach Christ in opposition and contrast, although the protectors of free will do not know this 2c. 18, 1960 The recognition and confession of the two kingdoms, Christ's and the devil's, would alone be sufficient to refute the doctrine of free will. 18, 1961. Luther says: I did not want that I would be given a free will, or that something would be left in my hand, by which I could strive for blessedness. 18, 1961 f. Staupitzen's speech on free will. 22, 382. Whoever wants to deny man's free will, that he is able to do something in spiritual things and to cooperate, even in the least, has lost and denied Christ. 22, 385. Man's will works and does nothing in his conversion and justification, but only suffers. 22, 386 f. Free will should be called a fickle, changeable will, because God works in us, and we act sufferingly, not actively, because it is not in our power. 22, 387. After the Holy Spirit has worked in the resisting will, he also makes and creates that the will cooperates and agrees with him. 22, 386. Man, who has been drowned in the ungodly nature and has become the devil's own, still has a will, reason, free will and power to govern the house and the world. 22, 389 f. Some are so rude and impudent that they praise, extol and extol the powers of free will as if it were also able to do something in divine matters and to cooperate. 22, 400.
2030Wilskamp - Angle Fair. 2031
Wilskamp. Luther reports to Gerhard Wilskamp that the work on the prophets is delayed due to the dispersion of the co-workers because of the plague. 21a, 1008. Luther thanks Gerhard Wilskamp for the consolation he received in his trials. 21a, 1058.
Wimpfeling. D. Wimpfeling would have been almost killed because he doubted whether Augustine was a monk. 22, 896.
Wimpina. Conrad Wimpina is mentioned everywhere as the author of Tetzel's counter-theses, and Luther considers it certain that it is so. 15, 2381.
Wind. The wind is a creature that did not exist before, when heaven and earth were mixed together. 1, 11. These six weeks we have had such unusual winds and waters without cessation that many people have been drowned, suddenly many things have been carried away 2c., 21b, 2383. 2384.
Windisch. Kilian Windisch asks Luthern for assistance in obtaining the scholarship promised to him. 21b, 2608 ff. Luther and his comrades ask the Elector for a scholarship for Kilian Windisch. 21b, 2559 f.
The corner mass. Nowadays, no one will be able to convince the papists that the corner mass is the highest blasphemy and idolatry. 9, 707. The corner masses are a man's fiefdom, born without God's word, without what else is the abuse in it. 16, 1415. If we give the papists the canon alone or the angle mass alone, either of these will be enough to deny our whole doctrine 2c. 16, 1480. Campegius said to the Emperor about the angle masses: he would let himself be torn to pieces before he would let the mass go or change. 16, 1681. Amsdorf writes to Luther: not to him, but to some godly hearts it would seem questionable that Luther says in the book about the corner mass: a Christian can see and hear the mass. 18, 1988: Those who do not consider the corner mass to be anything should no longer defend it, nor should they enjoy it, but should be pronounced as the mocking knaves of the land. 19, 1217. Luther's writing on the corner mass and consecration of the priests. 19, 1220 ff. Luther's disputation with the devil about the angle mass. 19, 1223 ff. The papal priests alone are ordained to the corner mass, that is, to do against the words and order of Christ, against the opinion and faith of the church. 2c. 19, 1229. A priest, since he is ordained to the corner mass, is deconsecrated from a consecrated Christian by baptism, by his bishops and Chresem, to a devil. 19, 1231. We are the angle mass
and Chresem, and let them defend their masters, the papists, who can now write many books with lies and blasphemies. 19, 1231: Luther's answer to George, Margrave of Brandenburg, about the corner mass. 19, 1216 ff. It is theft and robbery, since one robs me of the body and blood of Christ, and for my money and property gives sacrifice and work in the corner mass of a godless man. 19, 1233. If the corner masses were to fall, the papacy would soon lie in a heap with pews and altars and everything that they are and have. 19, 1243. The corner masses should be the same sacrament that the parishes have, and yet no one shares it. 19, 1235. The church does not receive its sacrament in the corner mass, as it should, but the corner minister keeps it alone and gives it his own sacrifice for money and goods. 19, 1235. The papists call the corner mass Missam privatam, that is, an individual mass, so that they indicate that the corner minister is not a public, but a private person. 19, 1238. Monasteries, churches, and all customs testify to how splendidly the corner masses are respected, and how little the poor work of receiving the sacrament is respected. 19, 1253. A priest anointed with Chresem for the corner mass is against other baptized common Christians like the morning star against a smoldering wick. 19, 1257. The lords of the corner mass have become Christ, have reconciled the poor sinners to God with their sacrifice and work. 19, 1253. The Angular priests have taught that the Sacrament is nowhere equal to their Angular Masses, so that they might give and sell the same to the poor people for help. 19, 1253. The papists blaspheme holy baptism, the blood of Christ and the anointing of the Holy Spirit, and against these, they raise the angle consecration, directed to the angle mass. 19, 1257. No one can and should believe that Christ's body and blood are in the corner mass, because Christ's order is not there. 19, 1266. We do not want and should not consider the corner mass a sacrament, but an abomination and destruction of the sacrament, because it changes Christ's order. 19, 1277. No one can be sure whether they speak the words in the corner mass or not, therefore no one can be guilty of believing their secret whispering. 19, 1281. Luther's letter to a good friend about his book on the corner mass. 19, 1286 ff. Luther's disputation against the angle mass. 19, 1298 f. Luther attacked the papists, who rage and scream indomitable, with a booklet of a new kind, namely "Von der
2032Protractor , dir - Wittenberg. 2033
Winkelmesse". 21b, 1873 Luther resists Amsdorf's acceptance of the position of provost in Nuremberg, and wants to know what he thinks of his book "Von der Winkelmesse". 21b, 1879 f. Luther says of his book "Von der Winkelmesse," which some have misinterpreted, that he wrote it against the papists and their abominations, not against ours. 21b, 1904. Luther asks Jonas to translate his book "Von der Winkelmesse" into Latin. 21b, 1905. No one can persuade the papists that the angle mass is the greatest blasphemy and idolatry on earth, for they are blinded and obdurate. 22, 240 f. If the papists would drop the private and angle mass, they would have to give back everything that they have lied to the people with the mass, stolen and snatched to themselves. 22, 1005.
Protractors. The protractors do not share the sacrament with other Christians as a communion and common food to strengthen the faith, but keep it alone. 19, 1232. When the protractors have stolen and robbed the sacrament from Christianity, they give and sell it afterwards for their own sacrifice and work. 19, 1232 f. The protractors have also, when we have grown up, robbed and stolen baptism from us, as now lost through subsequent sin, but taught us to do works 2c. 19, 1233. Christ's order and opinion is that one should administer the Sacrament and preach about it to strengthen the faith. The protractors abolish this order. 19, 1265.
Angular priest. An angle priest also does not preach to him, but has to do with the sacrifice, that he reconciles God his son by his devout prayer. 5, 1073. The papists also did not want to consecrate an angular priest, unless he had a title, that is, a parish, fief or at least the table of a nobleman or burgher. 2c. 19, 1248. The angular priests do not preach, they do not baptize, they do not administer the sacrament, they do not absolve, they do not pray, they are not in any office of pastoral care 2c. 19, 1251. The "Wirckelpfaffen" do not serve the church, but are the abomination that destroys and devastates everything in the holy place. 19, 1258. Under the papacy, no priest is ever ordained as pastor or preacher, but only as angle priest. 19, 1248.
Angle Preachers. Luther's letter to Eberhard von der Tannen, von den Schleichern und Winkelpredigern. 20, 1664 ff.
Angle Priest. No ordained angle priest is allowed to offer the sacrament to the congregation.
or preach, as is required by Christ's command and institution. 19, 1265.
Corner creeper. A citizen is guilty, where a Winkelschleicher comes to him, before he hears the same or lets teach, that he announces it to his authority and his parish lord. 5, 721.
Winkler. That Mr. Winkler, preacher at Halle, has been strangled is a guilt of which the earth has not yet been cleansed. 9, 1574: M. Georg Winkler is demanded from the assassins by episcopal letters from Halle to Aschaffenburg. 10, 1965: Magister Georg Winkler's blood cried out and still cries out violently against the Cardinal of Mainz. 19, 1881. Luther reports to Spalatin that the Archbishop of Mainz is accused of having killed the preacher at Halle, M. Georg Winkler. 21a, 976. Luther will write to those at Halle about the murder committed against M. Georg Winkler. 21a, 1013.
work. All believers must work, not for their own sake, but for the sake of others, so that they serve them. 11, 1595.
Sciences. The misinterpretation of Scripture in Pabstism should lead us to study the learned sciences and oratory, which are most necessary for a theologian. 6, 258. Other arts or sciences are nothing compared to the one that teaches how to escape eternal death and the judgment of God. 6, 1596. Science is knowledge itself, but art applies it. 22, 1942.
Witte. Witte in Saxon is wisdom or experience, hence "Wittich" the wise, the experienced, the understanding. 14, 730 f.
Wittenberg. The names of the cities and villages around Wittenberg indicate that Jews have lived there. 1, 595. Luther does not doubt that the very worst people lived around Wittenberg in former times; hence the sandy and barren soil. 1, 595. The small town of Wittenberg gave a thousand guilders to the monks under the papacy. 2, 109. Luther says: I can say with truth, at Wittenberg there is no idol or godless being: therefore the church is holy, for the preaching ministry is pure 2c. 2, 651 f. It is a great ornament and honor to Wittenberg that the high school is here and so many pious, learned people who deal with heavenly doctrine and good arts. 2, 732. In Wittenberg, it would also be necessary to have officials over the bakers, wine taverns and butchers, so that these people would not so horribly rob us more than the cattle. 2, 1293 f. There are many wicked, perverse people here, but still
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The church and school in Wittenberg are mainly godly. 2, 1730: In Wittenberg, the citizens have found, according to an account kept, that more than four thousand guilders are spent annually on barley for beer. 2, 1809. Without divine protection, the fortifications of Wittenberg would not be able to withstand even the attack of a fly. 4, 1857: Wittenberg, even the smallest village in which a pastor and several believers live, is an ivory palace. 5, 414. At Wittenberg are the two waters, Faulbach and Frischbach, from which they have used and drunk many a merry drink for so many years. 5, 1310. There is a "fountain of salvation" here in Wittenberg, as well as in other places where the word is taught. 6, 245. We have such a stream here in Wittenberg, through which also the neighboring places are watered with the word of the gospel. 6, 427. Wittenberg has been blasphemed today as a source of all heresies, but with the descendants it will be praised as a garden of God. 6, 586. Here at Wittenberg we have a gate of the church, through which some enter daily and are gathered to the body of the church, so also now and then in other cities. 6, 783 In Wittenberg, the service of the saints, the masses, pilgrimages, monasteries, and other aergernisses of the papacy have been swept away, so that now the teachings of Christ are pure in pregnancy. 7, 888. In Wittenberg, which is not large and rich, it was possible to feed many monks and strings in the papacy, to maintain two cathedrals, to give them to the Barefoot monks, the Augustinians, the Antonites. 7, 1234. In Wittenberg alone, the monks were given one hundred and twenty barrels of beer annually under the papacy. 7, 1234. If the citizens of Wittenberg were now to give a preacher three or four barrels of beer annually, they thought they would have to become poor. 7, 1234. In this large, populous city Wittenberg one does not find a hundred old men. In five cities, one would hardly find two who would live to be a hundred years old. 7, 1524 The papists scold us for having a boys' school here in Wittenberg, for teaching forgiveness of sins, for it seems to be contrary to each other to punish sins and to forgive sins. 8, 126. The city of Wittenberg has given annually to the monks more than a thousand guilders, without what has been given to the priests. 8, 178. Here in Wittenberg we have a Christian congregation in the right shape; the word is taught purely, the sacraments are in the right use 2c. 9, 71: In Wittenberg, people drink in the taverns during the sermon. 9, 1297.
The foundation in Wittenberg is endowed on the crown of thorns, and a lot of interest and rent has been paid to it, which is neither the right custom nor reverence. 11, 2375. Our whole city of Wittenberg is full of the Gospel, which shines out to all, young and old, and yet very few accept it. This is not the fault of the Gospel, but of the people. 13, 2662. The school at Wittenberg is now, to Leipzig's undoing, overflowing. 15, 1202. Here in Wittenberg, there is now a clump of pure wheat, although we are not at all overrun by weeds 2c. 13, 1634: Intercession of the University of Wittenberg to Prince Frederick of Saxony, when Luther wanted to move away from Wittenberg. 15, 683. D. Here. Schurf's complaint against the Elector about the aergerness caused by invading preachers in Wittenberg. 15, 1996 Doctor Hier. Schurf hopes that God will grant Luther grace, that through his preaching the troubles in Wittenberg will be stopped. 15, 1997. D. Here. Schürf reports to the Elector that there is immense joy in Wittenberg over Luther's return and preaching, and that the people are already coming to the knowledge of the truth. 15, 2008 f. By order of the prince, there is no discussion in Wittenberg about the theses on confession, which displeases Luther greatly. 15, 2534. Wittenberg is growing, and Luther is pleased about it, especially because it is growing in his absence. 15, 2536 f. Luther desires the destruction of the monastery at Wittenberg, so that the revenues, which the screaming priests have usurped, can be turned to those who teach there. 1 5, 2572 f. About the aergernissen in the monastery at Wittenberg and their removal. 15, 2617. There is a rumor that Prince Frederick wants to abolish the University of Wittenberg. 18, 1982. The towns and villages around Wittenberg, including the citizens, have Hebrew names, like the towns and villages around Jerusalem: Ephrata, Hebron, Resen, Pannock, Globock 2c. 19, 1176. Wittenberg, that is, Weißenburg, what is it but Mount Lebanon? Libanus means white. 19, 1176. Luther's letter to the canons of Wittenberg. 19, 1178 ff. Luther's letter to the provost and canons of Wittenberg. 19, 1180 ff. Luther twice admonished the canons in the monastery at Wittenberg that they wanted to drop the papal abuses, but they wanted to defend their godless nature 2c. 19, 1182. Luther publicly admonishes the canons of Wittenberg Abbey before the congregation for the third time, so that they may be witnesses to this 2c. 19, 1182 f. Luther's Reminder to the Canons of the Abbey
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zü Wittenberg, in public sermon to the whole congregation. 19, 1182 ff. Luther's letter to the provost, the canons and the chapter of Wittenberg on how they should order their services in the cathedral church in a Christian manner. 19, 1184 ff. The small choir in the collegiate church at Wittenberg was entirely and solely directed to the worship of the Virgin Mary as a mediatrix in Christ's stead. 19, 1187. Luther's letter to Spalatin concerning the abolition of masses and ceremonies in the collegiate church at Wittenberg. 19, 1188 ff. Luther's letter to the chapter at Wittenberg to abolish the ungodly ceremonies. 19, 1190 ff. The Wittenberg university, council, and congregation's request to the Wittenberg chapter to stop all ungodly ceremonies. 19, 1192 ff. The Chapter of Wittenberg's new order of worship in the Collegiate Church of Wittenberg. 19, 1196 f. Here in Wittenberg, praise be to God, things are fine enough, and every Sunday there are a hundred communicants, always others and others. 19, 1218. There is a sow carved in stone at our parish church in Wittenberg; young piglets and Jews lie under it, sucking; behind the sow stands a rabbi 2c.; there they have their shearer Hamphoras. 20, 2050 ff. The city of Wittenberg cannot accommodate all the students streaming in, nor can a suitable apartment be found for the Hebrew professor Adrian. 21a, 256: On the establishment of a new foundation in memory of the Passion of Christ in the collegiate church at Wittenberg. 21a, 181. Luther writes again about the customs of the intended endowment in memory of the Passion of Christ in the collegiate church at Wittenberg. 21a, 182 f. Soon after his arrival at Wartburg, Luther exhorts his friends in Wittenberg to silence about his whereabouts. 21a, 351 f. Luther wishes that the lewd and idolatrous behavior in the monastery at Wittenberg be put to an end. 21a, 467. Luther urges that the idolatries in the monastery of All Saints in Wittenberg be stopped, and that such people be employed who organize the service according to the word of God. 21a, 486 f. Luther mentions his secret visit to Wittenberg from the Wartburg against Wenceslaus Link. 21a, 371. There is in Wittenberg a fine youth, greedy of the salutary word, from distant lands, who also suffer much poverty drob 2c. 21a, 601. The canons in Wittenberg have finally been persuaded to agree that the masses be abolished. 21a, 668. Luther writes to Agricola: "We are here quite well intent on and on fortifications, so that Wittenberg would be invincible, but
In the Gospel of God we are cold and almost full. 21a, 909. Luther makes representations to the Elector against the massing of the houses in Wittenberg, which was to be carried out because of the fortification of the city. 21a, 1447 f. In and around Wittenberg there are many fires, which have certainly been set by an enemy. 21b, 1901 Luther writes that in Wittenberg they are in danger of arsonists every hour, and that the conflagrations would almost certainly be set in motion by the Prince of Brandenburg. 21b, 1902. Almost all communities think this way: We want to get rid of the poor and send them to Wittenberg; we learn this daily. 21b, 2107. Luther writes to Melanchthon that many students are being forced to leave Wittenberg because of wantonly caused theurge. 21b, 2319. Luther writes to the council of Wittenberg about travel money for a poor student who has to leave the university because of the theurung. 21b, 2321. Luther's admonition to the university, the council and the citizens of Wittenberg. 21v, 2722 f. In Wittenberg it is cheaper than it has been for a long time, a bushel of grain for three groschen. 21b, 2733. Verse about the condition of the soil in Wittenberg. 22, 115. God has blessed us wonderfully in this sandy land around Wittenberg, more than the Thuringian soil, which is a land rich in grain. 22, 227. Our parish in Wittenberg had only 90 guilders of fixed income under the papacy, but with the sportels over 350 guilders. 22, 654. There are about forty doctors and magisters in Wittenberg. 22, 689. The parish at Wittenberg had a certain income of barely thirty florins in the papacy, but through vigils, masses and sacrifices, it carried over three hundred florins annually. 22, 886. God first revealed and purified his word in the school at Wittenberg, and now this school and city, both in doctrine and life, may be compared to all others. 22, 1527. Luther thinks that there are many bad boys and eavesdroppers in Wittenberg, who listen to us and rejoice when trouble and disunity arise. 22, 1526: Here in Wittenberg, the people are unkind; they do not ask about respectability and politeness, nor about religion, because no citizen allows his son to study. 22, 1624: Wittenberg took its university from Tübingen. 22, 1778: Thirty years ago, Wittenberg had no name, was all dirty and lowly. 22, 1792: The whole of Wittenberg gives four pennies a year for the gospel, because that is how much one man gives. 22, 1914.
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Wittenbergers. The Wittenbergers must now be sinners alone, although we give an account of our doctrine to anyone who demands it. 2, 708. The Wittenbergers also have a BethAven with them, the All Saints Church, which Duke Frederick inherited from his ancestors and, deceived by the papists, enhanced and exalted. 19, 1175. The Wittenbergers know well how to speak of faith and also of love, but there is a lack of power and action. 20, 10: Faith must stand firm, but love must and may be guided, as it wants to be according to the neighbor's need. In this piece, the Wittenbergers were absent. 20, 12 f. The Wittenbergers did wrong by starting such a game without Luther's command and consent and by not asking him, as their preacher, about it. 20:15 Luther tells the Wittenbergers that if they want to continue with storms and violence, he will not stand with them. 20, 19. Luther has never suffered such heartache from his enemies as from his friends, the Wittenbergers, through their abuse and storms. 20, 38. Luther says to the Wittenbergers: It is to be pitied that I have preached faith and love to you for so long, and so no love should be felt in you. 20, 45.
Wittenbergian. "Wittenbergische Reformation," or Essay of the Protestants of Christian Reformation and Church Regiment 2c. 17, 1133 ff. Der Hessische Theologen Bedenken über die "Wittenbergische Reformation". 17, 1162. Der chursächsichen Theologen Antwort auf der Hessischen Bedenken über die "Wittenbergische Reformation". 17, 1163.
Widowers. St. Paul gives all widowers and widowers the right to free, no one excluded, neither priests nor laymen. 8, 1048.
Witzel. Witzel, see Wicel.
Weeks. All teachers agree that the seventy weeks of Daniel are not weeks of days, but weeks of years, that is, one week lasts seven years. 6, 906. Account of the weeks of Daniel. 20, 1817 ff. Gabriel does not speak of weeks of days, as seven days make a week, but of weeks of years, as seven years make a week. 20, 1818. The seventy weeks of Daniel begin with Nehemiah's journey from Persia, that is, around the seventh year of Darius Longimanus. 20, 1818. The seventy weeks of Daniel make four hundred and ninety years. 20, 1818. It is completely agreed that the seventy weeks of Daniel are not weeks of days, but weeks of years, that one week is called seven years.
20, 1953. Of the seventy weeks of Daniel. 20, 1953 ff.
Welfare. That has been the ruin of all empires, that they have not used welfare modestly. This can be seen in the Assyrians, Persians, Greeks and Romans. 14, 1334.
Pleasure. A good pleasure is called a merry, calm, cheerful, courageous heart, which does not ask much about it, it goes as it pleases. 13, 76. Where there is no good will or good pleasure, there is no peace for long; it also makes all things worse, always makes evil great 2c. 11, 2038. The good pleasure is the peaceful heart, which lets itself like everything that happens to it, be it good or bad, sweet or sour. 11, 2038.
Good life. The good life and work that God gives are good, and we should use them without anxious concern for the future. 5, 1423.
Pleasure. If a man and a woman take each other for the sake of pleasure alone, and think they will find good days and pleasure, they will have heartache. 9, 1055. 1220. The thoughts and impulses of pleasure and anger do not rage so much in the wicked, because they cannot withstand their attempts, as in the godly. 18, 1191.
Benevolence. The examples of poets, especially those who have written tragedies, indicate that we must accept complaints, words of reproach, punishment, anger, and displeasure for good deeds. 1, 977. Whoever wants to do something good must take care that he does it in vain, and that his good deed is evil. 1, 978. If the world does not receive good deed for good deed. If the world does not receive service for service, it becomes angry, as Timon did, who was hostile to all men and did no good to anyone. 1, 979. The good deed that is lost in a wicked and ungrateful man is not lost in Christ, in whose name we do good. 1, 1140. We should look at the register of God's good deeds, then we will find that where there is one drop of misfortune, there is a whole sea of God's good deeds. 1, 1339. God promises the Jews bodily prosperity, but wants it to be understood that he wants to bind them to him. 3, 1062. None of God's benefits is so small that it does not outweigh all your works that you can give him. 3, 1831. The bodily benefit, that God gives healthy ears and tongue, he also gives to the Gentiles; but with the Christians alone goes the spiritual benefit, that he opens their ears and loosens their tongues. 13, 840. God desires for all of his
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Benefits, bodily and spiritual, nothing else but that we thank him, recognize him as our God and Father, obey his words 2c. 22, 169. 22, 169. Those who are generous and charitable will not only lack nothing, but the blessing will also flow down to their descendants. 14, 1125. Benevolence and good deeds should be done secretly, not gloriously; they should be done quietly and without a request for enjoyment and for the sake of God's honor and the neighbor's good. 22, 505.
Benevolence. Christian trade and charity with temporal goods is in the three: giving for free, lending without charge, and letting go with love. 10, 859. My Christian life compels me to do good to others as God has done good to me through Christ, so that Christ may be known. 11, 1848.
dwell. He "dwelt among us," that is, he became our brother, did like another man. 7, 2162. That God dwells with us here on earth means nothing else than that everything we do, speak, think and suffer should be well done. 13, 647. "To have Christ dwell in the heart" is nothing, but to know Jesus, what he is and how we should relate to him, namely, that he is our Savior 2c. 12, 885. That God dwells in us is: to have the heart full of confidence in Christ, who will have mercy, to be a kind father and protect in all adversity. 14, 2011. This means that God dwells in a place, if he dwells there through his holy word and through the Holy Spirit. 14, 2071. That God dwells with us here on earth means nothing else than that everything we do, think, speak and suffer should be well done, and God should be pleased with it. 13, 2080. When God dwells with a man, that man becomes more powerful than death, the devil, hell, thunder, lightning and all misfortune. 13, 2080.
Dwelling place. God's dwelling place and tabernacle are not to be counted according to wood and stone, but that God speaks there. 3, 926. "We want to make our dwelling with Him," that is, even here on earth a Christian should have us dwelling with Him, we want to be His guests daily, yes, open to His house and table. 8, 443 f. Christians sit here on earth in defiance of the world and call God's dwelling place an annoyance to the devil, so that they must let it remain. 8, 445. Where God does not come to you and make his dwelling with you, the devil with all his angels dwells with you. 8, 451. The Lord himself commands us to be of good courage and undaunted, for we know where we are to stay and must not worry about the inn or the dwellings. 2c. 9, 1832. Let your
To be comforted in all trials and tribulations, that not only is the dwelling prepared, but that the Lord will come again and take His own to Himself. 9, 1832 f. That a Christian is and is called God's dwelling place, in whom God rules, speaks and works, is well begun, but not yet complete. 11, 1065. Through death Christ has acquired for us the Holy Spirit, who prepares us for the dwelling places, who makes the preached gospel alive in us so that we believe it. 11, 2207. The dwellings are prepared through the death of Christ, by which He comes to glory and reigns over all that is in heaven and on earth. 11, 2206 f. A Christian's heart should be the right dwelling place of God, if only it can grasp Christ in such a way that it knows that He suffered and died for us and loves Him. 13, 647. We either do not think about the eternal dwelling, which Christ has prepared for us through his death, or we think about it only rarely and especially sleepily and indolently. 13, 1133.
Wolves. Those who preach something other than the gospel, who lead people on works, merit and self-imagined holiness, are abominable wolves. 5, 282 f. Now one finds many people who may well suffer that one preaches the gospel, if only one does not cry out against the wolves and preach against the prelates. 9, 1100. the wolf can well suffer that the sheep have good pasture; he has them the better that they are hostile; but he cannot suffer that the dogs bark hostilely. 9, 1101. The wolves are those who want to rule the souls with such doctrine, which they have invented and fabricated out of their own wisdom or discretion. 11, 1125. Where the word is right and pure, the wolves do not use it, but surely come. 13, 792.
Wolfenbüttel. Luther reports to Lauterbach that the impregnable Wolfenbüttel has been conquered in three days. 21b, 2784.
Wolferinus. Luther's two letters to 21 Simon Wolferinus, pastor in Eisleben, concerning the leftover bread and wine in Holy Communion. 20, 1604 ff.
Wolff. The Elector asks Luther to give his opinion whether Martin Wolff, pastor in Rochlitz, should be used in Colditz. 21b, 3103. Luther is pleased that Martin Wolff, pastor in Rochlitz, should be transferred to Colditz. 21b, 3103 f.
Clouds. That the clouds give water is a great miracle. 3, 931.
want. Even if the devil did not rule over him, sin, of which man is the servant, would make him burden enough that he could not want the good. 18, 1903.
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Want, that. Neither God nor the devil allows a pure and mere willing in us, but after freedom is lost, we are forced to serve sin. 18, 1768.
Wolrab. The printer Wolrab in Leipzig has so far printed all disgraceful books against us and distributed them with all diligence. 21b, 2352. Luther asks the Elector that the Leipzig printer Wolrab be forbidden to reprint his Bible. 21b, 2352.
Worms. After the Diet of Worms, in twelve years such great things happened by the power of God that no man could have imagined or imagined. 10, 1950. Hermann Busch describes the violence and insolent behavior of the Spaniards at the Diet of Worms. 15, 1641 f. The sin at Worms, since the divine truth was so publicly, willfully, knowingly condemned without being heard, is a sin of the common German nation. 2c. 15, 1668. The gospel was condemned at Worms to Luther, and even though they did not shed his blood, they were not lacking in their full, whole will. 15, 1671: Chursachsen asks the Emperor not to do anything against Luther before he has been heard, to which the Emperor replies that he may bring Luther himself to the Diet in Worms. 15, 1695: The Elector of Saxony indicates to the Emperor important reasons why it would not be expedient to bring Luther with him to Worms. 15, 1698 The Emperor requests that Saxony bring Luther with him to the Diet in Worms, so that he may have him interrogated by learned and highly competent people. 15, 1697 f. The Emperor reports to the Elector that he has been told that Luther has fallen under the Pope's highest ban, therefore he should not bring him to Worms, even if he recanted. 2c. 15, 1702 f. At the beginning of the year 1521, shortly before the Diet of Worms, Pope Leo X issues a new bull of condemnation and banishment against Luther and his followers. 15, 1704. Several proposals before the Diet of Worms on how to act in Luther's cause. (The anonymous author of No. 532 is probably Erasmus.) 15, 1716 ff. Luther writes to Spalatin that if the Emperor should summon him to Worms to be killed, he will offer to come. 15, 1725 Luther wants to reply to Emperor Charles that he would not come if he were called to Worms solely for the sake of the recantation, since he could also do so in Wittenberg. 15, 1725. Council decision that nothing should be discussed with Luther at Worms, but asked whether he would like to discuss the writings of the Emperor.
and articles against our Christian faith. 15, 1729 f. The Elector is obliged, if the Emperor, the Electors, the Princes and the Estates want to demand Luther to come to Worms, to lead him there. 15, 1785 The imperial ministers demand that the Elector, under imperial escort, bring Luther to Worms for himself; the Elector refuses. 15, 1784 f. Emperor Carl V cites Luthern to appear at the Imperial Diet in Worms. 15, 1786 Imperial escort letter for Luther for the journey to Worms and back. 15, 1787 f. Letter of escort from the Elector and Duke John of Saxony for Luther to travel to Worms. 15, 1789. letter of the duke Georg of Saxony for Luther for the journey to Worms. 15, 1790. Landgrave Philipp of Hesse's escort letter for Luther on his return journey from Worms to Haufe. 15, 1791: The Pope's bull coena Domini, by which the Pope wanted to deter the Emperor and the princes from having anything to do with Luther at the Diet of Worms. 15, 1792 ff. The Archbishop of Mainz makes plans to send Luther from Reffe to Worms while he is still on the way, and to keep him from arriving there at the appointed time. 15, 1824 ff. Luther came to Worms, even though he knew that the emperor had broken his public escort. 19, 280. Luther's companions on the journey to Worms were Nicolaus von Amsdorf, canon of Wittenberg, Peter Suaven, a Pomeranian nobleman, and Joh. Petzensteiner, an Augustinian monk. 15, 1836. The papists were not pleased that Luther came to Worms, and were not a little frightened, because they hoped that he would not appear. 15, 1837 Spalatin warns Luther not to enter Worms and put himself in such danger. Luther's heroic answer. 15, 1828 f. Luther was in Worms for lodging with the Commander of the Order of St. John, together with Ulrich Utz von Pappenheim, Friedrich von Thun and Philipp von Feilitzsch. 15, 1838 The Elector Joachim I of Brandenburg and the Emperor's secret councilors advised the Emperor at Worms that he should have Luther killed, but the Emperor rejected the advice. 15, 1839. At the Diet of Worms, the pope sent the emperor two arch-peelers, one an exceedingly cunning hypocrite, the other a daring and unjustified villain Caracciolus and Aleander. 15, 1857. What high chiefs and other distinguished persons of rank and deputies were present at the Diet of Worms. 15, 1872. Luther's and Spalatin's Report of the First and Second
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Audience at the Diet of Worms. 15, 1877 ff. Many of the nobility took up Luther's cause at the Diet of Worms. 15, 1878 Luther said in Worms before Spalatin and many others: if he had a thousand heads, he would rather have them all cut off than contradict him. 15, 1880 After Luther's two audiences in Worms, the emperor declared that he did not want to hear him any further and had decided to proceed against him as a heretic. 15, 1880 ff. After the escort was prolonged, several princes in Worms made another attempt to persuade Luther to recant, but in vain. 15, 1882: Luther's undaunted and confident courage before and at the Diet of Worms. 15, 1884 ff. After Luther had been in Worms for fourteen days, he left and was caught on the way and brought to Wartburg. 15, 1885. Luther wants, if he should be called by the emperor to Worms, to bring himself there ill, if he could not come healthy. 15, 1885 Luther offers himself against the Elector to appear in Worms at the Emperor's command, under safe escort. 15, 1887: The Emperor gives Luther his farewell from Worms with the order not to preach, teach and write henceforth; however, Luther reserves the right to freely speak God's word. After his departure from Worms, Luther writes two letters from Friedberg, one to the emperor, the other to the imperial estates, in which he shows why God's Word does not submit to human judgment. 15, 1893 Luther reports to Spalatin that he preached publicly on his return from Worms, at Hersfeld and Eisenach. 15, 1605. Luther's report to Count Albrecht of Mansfeld of the action taken with him at Worms. 15, 1912. detailed description of the action of D. M. Luther before the Emperor and the Estates of the Roman Empire at the Diet of Worms. 15, 1916. Luther said to those who warned him not to go to Worms: I have decided to go in, if I knew that there were as many devils in it as there are tiles on the roofs. 15, 1918. Luther was admonished by some at Worms in the hall where the princes were sitting, that he should be confident and courageous, and not be afraid of those who could kill the body 2c. 15, 1920. Luther writes to Lucas Cranach on his way back from Worms that he is going into hiding, but does not yet know where. 15, 1936. Hutten briefly reports to Wilibald Pirkheimer what was done with Luther at the Diet of Worms. 15,
Luther writes: If I had known that at Worms as many devils had held out for me as there are tiles on the roofs, I would still have jumped into the midst of them with joy. After the Diet of Worms in 1521, the Imperial Regiment at Nuremberg, Duke George of Saxony, Duke Henry the Younger of Brunswick, and Philip, Bishop of Freisingen, issued mandates against Luther. 15, 2494 ff. Luther is to be dealt with according to the eight that went out at Worms, and at the same time, what is good and evil in his teaching is to be dealt with at the future Diet at Speier. 15, 2275. Luther fears and is afraid in his conscience that he dampened his spirit at the council of friends at Worms and did not show himself as an Elijah to the idols. 15, 2536. At Worms, at the Diet, Luther was freely condemned without being heard; there, the power of the priests and no law prevailed. 16, 355. At Worms, the German nobility presented four hundred pieces to the emperor, in which he had been complained of by the clergy. 16, 951. Concerns, placed on the day at Worms, how to act on the side of the protesting estates 2c. 17, 388 ff. Of the colloquium at Worms, which was begun in 1540 but not completed. 17, 388 ff. Protestation lodged by the Protestants before the Colloquium at Worms. 17, 391 ff. Imperial order that Nicolaus Permottus, Lord of Granvella, be appointed imperial commissary and envoy to the Colloquium at Worms. 17, 395 ff. The Emperor sends a letter to excuse Granvella's long absence from the day at Worms. 17, 397 Granvella apologizes solely to the Catholic estates for his late arrival for the discussion in Worms. 17, 398 f. List of the envoys and persons who came to the discussion in Worms. 17, 400 ff. The most impudent washers were brought to the colloquium at Worms as judges of doctrine: Eck. Cochläus, Nausea, Mensing and some such. 17, 404. Content of the speech that the imperial envoy Granvella gave to the Estates in the meeting at Worms. 17, 412 ff. List of the persons appointed by the Protestants to speak at Worms. 17, 424: List of the envoys and ambassadors at the meeting at Worms. 17, 425: List of the persons appointed by the Catholics to speak at Worms. 17, 428: Papal Nuncio Campegius' speech at the meeting in Worms and the Mainz Chancellor, D. Jakob Rabe's answer to it. 17, 430 Melanchthon's answer to the speech of the papal nuncio Campegius in
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of the meeting at Worms, which he had set up but was not allowed to hold. 17, 432 ff. Oath of the notaries and their substitutes at the meeting in Worms. 17, 436: Notaries ordered by the Augsburg Confession and its religious relatives to attend the meeting in Worms. 17, 437 Negotiations concerning the oath of the Notaries and their substitutes at the Diet of Worms, between the Protestants and the Presidents and Granvella. 17, 437 ff. Request of the Protestant councilors that, after two months of waiting in vain, the discussion at Worms finally be set in motion. 17, 447 f. Negotiations at the Worms Convention between the protesting estates and the presidents over the 22 votes 2c. 17, 454: The Orator's and the Presidents' answer and further explanation at the Worms Convention on the Protestants' writing, concerning the two Collocutores and other pieces. 17, 469. Various reports by Melanchthon to Luther and Camerarius on the progress of the actions on the day at Worms. 17, 486 ff. Imperial rescript to. Granvella, the colloquium at Worms should be suspended until the Imperial Diet at Regensburg, and then better handled. 17, 493 ff. Conversation between Melanchthon and Eck at the Worms Convention, edited by Melanchthon. 17, 495 ff. Farewell at Worms in 1541. 17, 552 f. Three letters of Melanchthon about the conversation at Worms: to Veit Dietrich, Joachim Camerarius, and Hieronymus Baumgärtner. 17, 554 ff. 17, 1167. The pope and his body do not want to let the edict of Worms be suspended (Anno 1545), even though the emperor would have liked to suspend it at Speier. 17, 1402. Luther's hasty response to the articles that the Magistri nostri had extracted from his "Babylonian captivity" and "reason and cause" to accuse him of being heretical at Worms. 19, 1028 ff. Luther is determined not to do the recantation at Worms that is demanded of him. 21a, 345. Luther reports to Joh. Lang that after he has received the imperial citation to Worms, he will probably come to Erfurt. 21a, 346. Luther reports to Cuspinianus about his first interrogation in Worms and says that he will not even recant a tittle. 21a, 348 f. Luther's own handwritten transcript of his interrogation at the Diet of Worms. 21a, 349. Luther reports to Spalatin from Friedberg that he has dismissed the herald who escorted him home from Worms. 21a, 350 f. Luther writes to Lauterbach about the convention at Worms. 21b, 2533.
Wormser. The Emperor issues the Edict of Worms, by which Luther was put in eight. 15, 1906. Knight Johann von Rechenberg inquires of the Elector whether it is true that the Edict of Worms was made with the unanimous consent of the Estates. 15, 1909: Hartmuth von Kronberg denounces his service to the Emperor because of the Worms Edict. 15, 1911: Prince Frederick writes to Knight Joh. von Rechenberg that he left Worms due to indisposition before the Worms Edict was passed. 15, 1911. 1524, the Diet of Nuremberg again urges that the Edict of Worms be carried out. 15, 2253. At a convention in Regensburg, it is decided to execute the Worms Edict in accordance with the decrees of the two Nuremberg diets in 1523 and 1524. 15, 2263 ff. The emperor issues an edict against the Nuremberg imperial decree because it is contrary to the Worms edict. 15, 2268. "Two imperial discordant and repugnant commandments concerning Luther," with Luther's preamble and postamble. (The commandments are: the Worms Edict and the Nuremberg Edict.) 15, 2274. The Worms Edict. 15, 2276 ff. The papists could not keep nor suffer the Worms Edict themselves, and it had to be changed at the Diet of Nuremberg 2c. 16, 949.
Worst, Hans. The word "Hans Worst" is not Luther's, nor invented by him, but people use it against the coarse dolts, who want to be clever, but speak and do unrhymed to the matter. 17, 1314. Luther wants to answer with the. Luther wants to have answered both father and son with the scripture "against Hans Worst" that they are desperate, dishonorable, lying evil-doers 2c. 17, 1315. Luther does not do it in honor of Duke Henry of Brunswick by calling him Hans Worst, but out of pure grace and mercy, which he is not worthy of. 17, 1315. To the naked, poor, bare words of blasphemy of Duke Heinrich of Brunswick one answers with a little word: Devil, you deny! Hans Worst, how do you deny 2c. 17, 1316. If the devil and his Hans Worst could say so: For such and such a cause the Elector is a heretic, an apostate, then one could answer the matter. 17, 1316.
Word, the (Son of God). The means or instrument that God used for the creation is his almighty Word, which was with God from the beginning and before the foundation of the world. 1, 22. The uncreated word is a divine thought and inner meaning, which remains in God, and with God is one thing, and yet a distinct person.
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1, 26. The Word the Son was before all creatures, therefore he must be eternal; from this it follows that he is God. 3, 28. the Word the Son was before light and all creatures, because by it all things are made. 3, 29. Through the Word the Son, which God has in Himself, God made the light. 3, 29. The Word the Son is equal to God, and must be God himself, because he is not a creature, but that from which all creatures spring. 3, 29. The Word was before the beginning, therefore it is said, "In the beginning God created the heavens and the earth." 3, 30. All things were made from nothing, only through the Word. Now the Word was not made, but it is with God in the beginning, when He made all things. 3, 1917. By the word, says Moses, all things were made. Now, apart from the creature, nothing can be with God that is not God Himself; therefore, the Word must be God Himself. 3, 1917. The word cannot be the person who speaks the word; the speaker and the word must be two different things. 3, 1917. Even blind reason cannot deny that Moses rhymes with John, that both speak the same word, through which God created everything. 3, 1917. Moses, David, John and Paul, all four testify that all things were created and made by the Word. 3, 1932. John calls the Son of God, born of the Father in eternity, the Word. 7, 1540. God has in eternity in His majesty and divine nature a word, speech, conversation or thought in His divine heart with Himself, unknown to all angels and men. 7, 1543. By the word that has been in his fatherly heart from eternity, God has decided to create heaven and earth. 7, 1543. The Word was before all angels and before all creatures, because afterwards He gave the being to all creatures through this conversation and Word. 7, 1545. The Word is not a bad word, but it is as great as God is, yes, the same Word is God Himself. 7, 1547. Reason can conclude this finely: If the Word was from the beginning, before all things began, then it must follow that the same Word is God. 7, 1549. The Word was with God, not as a separate God, but was true, eternal God, with the Father of equal divine power and honor, yet another Person. 7, 1551. The two persons, the Father and the Word, are thus distinguished: The Father is he who speaks, and the other person, the Son, is he who is spoken. 7, 1551. If everything is made by the word, and if nothing is made without it, then the word cannot be made. 7, 1556. St. John interprets
himself and says: The word is called "the only begotten Son from the Father". 7, 1662 f. The Word, says the evangelist John, of which I have spoken, is "the only begotten Son of God", true God and Creator with the Father, born of the Father. 7, 1664. Where you hear the word "word" in the evangelist John, understand "son". 7, 2151. The Word is not among the heap of those who have begun, but has already been in His essence. 7, 2152. John calls the Son "the Word" who was in the beginning before all creatures were created, because even then heretics denied that Mary's Son was the Son of God. 7, 2152. That John the Evangelist calls the Son of God the Word against the heretics, he does this for the sake of Moses, who also speaks like St. John. 7, 2153. St. John concludes against the heretics that the Word was before in the beginning, and yet the person who spoke was not; therefore the Word had to be with the speaker, not with the creature. 2c. 7, 2153. The Word is with God, but a distinct person; there are three distinct persons, but not three Gods, but One God. 7, 2153. The Word became a true, natural man; but because he is also true God, this person, who is also man, must and can have no sin. 7, 2160. The Word, who was in the beginning, became flesh, not the Father, nor the Holy Spirit. The Father is not the Son of Mary, nor the Holy Spirit. 7, 2160. In the Godhead there are three persons. The Son is the Word that was in the beginning; that same Word or saying, not the speaker, became man. 7, 2161. Before the foundation of the world there was no creature; apart from God nothing existed, therefore the Word was God Himself. 9, 1527. By God's word the heavens and the earth were created and preserved, then through his word death and the devil, sin and all evil were overcome, and all salvation was given to us in Christ Jesus. 9, 1793. Everything that was created and written is due to the word. He is the Lord who lies in the manger and Mary in His arms. 9, 1814. Because the Word did not come into being or was created like the creature, it must be eternal and have no beginning. 11, 156. God has a word, which he spoke before all creatures were created, and this word cannot be a creature, because all creatures are created by it. 11, 155 f. The word has its essence from the speaker, but everything eternally and forever, except all creatures. 11, 157. The word did not begin in the beginning, but was already in the beginning; therefore it follows that the word is eternal. 11,
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160 The word was already then, when the beginning took its beginning. Therefore it did not have its beginning, nor was it made or created, but it was already in the beginning. 12, 1666. The Word and the "Only Begotten" are one, therefore John always describes Him as the Son of God. 12, 1669. The Word is equally eternal and yet distinct from God the Father, and just by this also true God. 12, 1670. Moses thus goes in that God had a word with him before all creation, which was almighty like him, and that God created all things through it. 13, 670. The created word is made by the uncreated. 1, 26.
Word of God. What is not shown to us about God in the word, we should let go of it. 1, 17 The word of God's omnipotence makes the finest and thinnest air harder and stronger than a diamond. 1, 31. Nothing is so difficult or impossible that God cannot accomplish with His word, as is evidenced by heaven, earth, sea and all that is in them. 1, 60 Eve is driven by the serpent to act against God's word and his good will. 1, 179. Where the word is taught lukewarm and pure, Satan tries many ways to either lead people away from the word or to counterfeit the word. 1, 179. As blessedness comes from God's word when it is righteous, so also destruction comes from it when it is falsified. 1, 180. The falsified word is not only the oral preaching, but also the inward thoughts, delusions and good will, when they fall away from the word. 1, 180. After Satan had taken the word out of the way, he also corrupted the will and the mind, so that he doubted God's will and broke the apple. 1, 181. Satan tries to persuade Eve to believe that God simply did not say it, so that he would take the word away from her. 1, 187. The uncorrupted, perfect nature nevertheless had a word or commandment that was above Adam's understanding and had to be believed. 1, 189. 1, 189. If Eve had kept the word, the honor against God and the faith would have remained in her; but now there is contempt for God and obedience to the devil in her. 1, 193. In all temptations and temptations, the devil tends to bring it about that the farther a person gets from the word, the more learned and wise he thinks himself to be. 1, 196. This is the devil's own temptation, that he makes us wise against and above God's word, and this temptation surpasses all other gross temptations. 1, 197. Eve is not satisfied with the wisdom given to her by God, she wants to
and recognize God differently than he had revealed himself in his word. 1, 197. Eve takes the apple after she is persuaded against God's word that she would not die. 1, 199. Those who despise God, his word and his servants finally fall from the right doctrine into heretical delusions and thoughts. 2c. 1, 441. Even if God's word is spoken by a man, it is nevertheless God's word. 1, 531. We have the word, therefore let pope, cardinals and bishops come to us, or let them no longer boast that they are the church, which cannot be without God's word. 1, 555. To live in the word alone or in faith is a much more difficult and harder state than if one were a Carthusian monk or a hermit. 1, 557. The examples of all times teach that the word of truth and the right worship are despised by the common multitude. 1, 726. The word commonly judges these two things, praising God and judging the prince of the world and condemning him with his flesh and sin. 1, 840. This is the nature of the word, that where it is taught, known and preached, there the prince of the world is enraged and put in armor. 1, 840. Among us, who learn and teach God's word, that which God speaks should have the greatest appearance and preference. 1, 861. The Persians, Greeks and Romans are great and famous; nevertheless, it is evil with them, because they do not have the grace and gift of the word. 1, 862. While we, to whom God had commanded his word, direct our diligence to preserve it pure and unadulterated, our adversaries fall one after the other. 1, 936 f. Because Adam deviates from the word and commandment of God, and listens to the devil as he speaks of the reasons why it is forbidden to him, he is plunged into sin and death. 1, 1084. What is not revealed to us in the word is to be left alone, for without danger and harm one cannot try it. 1, 1084. Where there is contempt for the word and ingratitude toward God, all discipline and honorableness is also inferior. 1, 1192. Where God himself makes a memorial of his name, that is, where his word goes, he comes not with cursing but with blessing. 1, 1094. God's word should be rightly divided, so that God is known to be gracious to the faithful, but angry with the secure. 1, 1205. Whoever cancels the word and does not accept it as if it were spoken by God, cancels everything. 1, 1248. Baptism, sacrament, absolution are external things, but they are included and closed in the word, therefore the Holy Spirit works nothing without them. 1, 1251.
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There remain those who keep and accept the word. 1, 1342. Where the word is blasphemed, there the name of God is misused. 1, 1404. He who has a certain word of God, regardless of his standing, should believe it alone, and God will give him a blessed outcome. 1, 1499. We have God's word, the Lord's Supper, baptism, the ten commandments, the marriage state, the secular authorities and the house rule, and we should be content with these 2c. 1, 1527. Where God reveals himself in his word, there serve him, there show him honor, then you will fear rightly, as one should fear. 1, 1538. As often as we hear a pastor or a church servant or a servant of God, we hear God's word. 1, 1737. That one studies and learns the word should not last only one or two years, because it is God's word, which is infinite, 2, 79. Where one despises God's word and does not practice it diligently, people become atheists, epicures and foolish, that they have neither sense nor understanding anymore. 2, 98. 2, 98. Where one is sleepy and industrious in God's word, but also sure, that is just as much as where one opens the door and window to the devil. 2, 98: Where God's word is, there is also right faith, and there are also right good works, because everything happens in the word and under the word. 2, 124: When people despise the immense treasure of the word, they also lose the welfare and benefit of this present temporal life. 2, 132. Because of the contempt of the word, Greece must hear Mahomet today, those in the West must hear the Pope. 2, 212. When we speak God's word, it should not be taken as the word of a man. 2, 949. Once God is gone, and the word is taken away, and the grace of God, it cannot easily be found again. Rome is an example of this. 2, 318. The word did not remain with the Jews alone, but was also spread among the Gentiles, who received it from the Jews. 2, 1831. The Lord holds you with his hand as long as you have his word. 2, 1385. When we speak of the word, we understand by it the promise and the preaching ministry, but in the papacy it was only thought of as a verbum. 2, 1889. What we have in the word is more certain and permanent than what we have in fact, because this can be taken away from us, but not that. 2, 1893: By the word men are caught, and gathered together into one doctrine and one faith, all who desire to be godly and members of the church of Christ. 2, 1977. All power is in God's word alone. 3, 18.
Without God's word, souls cannot live. 3, 18. Through God's word we are equipped, strengthened and fortified in faith to stand against all kinds of temptation and adversity. 3, 18. God's word is acted upon in two ways; by those who do not believe righteously, according to reason; by those whom the Holy Spirit teaches; to whom God gives right understanding in the heart. 3, 19. The words: "And God said" are not perishable words, but it is an eternal word, which is spoken from eternity and will always be spoken. 3, 35. The whole world is full of word, which drives all things, gives strength and sustains them. 3, 36. We should not direct the word of God, but let ourselves be directed by it. 3, 72. Everything is based on the word and faith, and we should not let ourselves be carried away by it. 3, 79. God's word saves from death, but not until man feels death first. 3, 80. Where the word of God is not, there is no life, but the fruit of death. 3, 80. God sends forth his word only for the sake of those who believe. 3, 126. God's word has never perished, but it is sometimes broken, yet it remains. 3, 126 f. Where God withdraws His word, all sin and shame follows in one heap. 3, 140. God's word strives against all reason of men, even against their senses. 3, 147. Where God's word is not, God does not dwell; build him a house as big as you like. 3, 443. Against the word of God, no sign should be believed. 3, 345 f. Against the word that God has spoken, all signs are not to be believed. 3, 346 Against the word of God no angel shall be believed. 3, 346 f. If God speaks His word through men in the Scriptures, it is as certain as if an angel spoke from heaven. 3, 411. God wants us to abide by the word alone; he speaks it as and where he wills. 3, 412. God does not want to let the sin of using his word shamefully and contemptuously go unpunished. 3:413 Wherever God's word goes, one should not ask whether it is right; what he says should be right. 3, 478. God's word is more valid than all the world. 3, 536. Where God's word is preached, there he will surely be found; there is his house. 3, 535. The word of God is foolishness in the sight of the world, but no one shall be saved who does not believe in it. 3, 631 f. The word of God snatches us from all things that are not God. 3, 632. The word is called Abraham's Schooß. 3, 672 f. Those who have God's word must suffer persecution from the devil. 3, 691. When God's word grows and is rightly recognized to punish us and rebuke our wicked life, then
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one becomes an enemy of him. 3, 718. One should look at the word and not at the person. 3, 726. God speaks his word sometimes through an angel, sometimes through Peter or Magdalene, or even through a donkey. 3, 726. Where the word resounds, there is a holy place. 3, 727. One should approach God's word with fear and trembling and not regard it as the word of a man. 3, 727. Only through the word can one meet God, and one can only grasp the word through faith. 3, 739. A man who has God's word is called God. 3, 760. A man who has God's word is partaker of all God's goods. 3, 760. This is the nature of the divine word, that when it wants to begin to show its power and authority, it is first weakened. 3, 769 f. The divine word is to let its strength and power be seen and proven in weakness. 3, 771. For our sake, God allows His word to become foolishness and weak, and yet breaks through. 3, 772 God's word is God's power and might against the devil's power and might. 3, 773: Where God's word is, there is also God's house. 3, 781. He who has God's word is a young god. 3, 782. If God's word is not with us, we are in the realm of the devil, and are young devils and children of the devil. 3, 782. By the word Moses shall rule over Pharaoh, he shall bar and resist as much as he will. 3, 783. He who has God's word and is God's son has power over everything. 3, 783. God's word is not worth keeping if God does not cooperate and turn the heart. 3, 795. If you accept God's word, then no misfortune need harm you, 3, 902. God wants to give the Holy Spirit through the word; without the word he will not do it. 3, 902. Where God's word is, there is also the Lord. 3, 946. He who has the word of God is a priest, and he who hears him hears God Himself. 3, 1016. The word of God does not extend further than the one to whom it is commanded. 3, 1037. If one wants to force someone with God's word, one must tell him a text that concerns him. 3, 1044. We keep the word that is spoken to us. 3, 1045. All our words and works shall be founded in God's command. 3, 1088. When God gives his word, he makes his face shine joyfully and brightly over all consciences. 3, 1365. Man must base himself solely on God's word and not depart from it. 3, 1409. We should cling to the pure word of God alone and reject the additions and counterfeits of men. 3, 1411. Where the word of God does not exist, there is no true knowledge of God, but ignorance, conceit, delusion of the right word.
God. 3, 1412. Without a certain word of God, no one can think, preach or worship God properly. 3, 1417. God wants His words to confront us everywhere and to be in our memory. 3, 1425. Faith in the word of God, even in the midst of hunger, feeds not only the soul but also the body. 3, 1447 If a man possesses the word through faith, then bread must necessarily come at last. 3, 1448. Those who live and believe by the word will not lack anything, but God takes care of us in all things. 3, 1449. Nothing shall be chosen or done by us without the word of God first. 3, 1473. Everything we do without the word is darkness and error. 3, 1473. One should adhere to the word of God with such great reverence that one is not moved by persons or signs to depart from it. 3, 1474. If one loses the word, one loses God. 3, I474. God does not reveal any new word without confirming it with signs. 3, 1476. Against the accepted word, confirmed with the necessary signs, one should not believe any prophet. 3, 14 76. God cannot be held or thought otherwise than by his word. 3, 1477. Moses indicates with what rut and heat of the heart one must desire the word of grace. 3, 1528. When one hears the word, the Holy Spirit is given, who purifies the heart through faith. 3, 1532. We are to be bound to the divine word, we are to hear it, and no one is to teach anything without God's word from his head. 3, 1667. Where God's word is despised, there come innumerable false teachings and sects, Anabaptists, sacramentalists, seditious spirits and deniers of the divinity of Christ. 3, 1688. Those who despise God's word will have to give house to their seducers, as before, and will again be forced under the officials and the pope. 3, 1689. The outward word, baptism and the sacrament are the means by which the grace of God is offered to us. 3, 1693. The devil, the courtiers and world leaders with their examples, wife and children, good friends and neighbors tear us away from the word of God. 3, 1708. God has given us no other means than his divine word, in which alone Christ is heard.
3, 1720. God's word must come to our aid in order to meet God rightly, so that one may hear, see, grasp, grasp and recognize him. 3, 1723. God can be grasped through the word alone; if one places oneself rightly at the word,
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that one loves it and means it from the heart, then God is also loved. 3, 1732. If the word is dear to you over your body, life and what else you have, then the matter is good. 3, 1732. If you come to think that you know best the gospel, the ten commandments and the words of God, you are lost and the devil has won the game. 3, 1736. When the heart is tired of the word of God and no longer considers it its best treasure, the devil has free access and may introduce all kinds of error. 3, 1737. He who no longer enjoys the heavenly sermon of the divine word will not keep it up long, he is not far from death. 3, 1737. The preaching of the divine word is meant to exhort man to the fear of God when he is well, and not to despair when he is ill. 3, 1754. Because the flesh, the world and the devil strongly draw us away from God, the word must always be acted upon, and we must hold to the word and not let ourselves be drawn away from God. 3, 1761. If one does not diligently keep God's word and the first commandment, no one can avoid false worship. 3, 1772. The divine word, the promise and the beautiful examples can teach you how God can and will help. 3, 1801. The fact that God has fulfilled his word and promise in others should encourage us to believe that he also wants to help us and not abandon us. 3, 1802 In these two things, in word and example, you will find help, but only base your heart on God and dare to trust in him. 3, 1805. If one had nothing more than the mere word of God: "I am the Lord your God", food, drink, bread, grain, wool, body and life would still have to come from this word 2c. 3, 1815. Moses gives the divine word and commandments the praise that it gives life in this world and also in that life. 3, 1817. Through the word of God it happened that the old garments of the Israelites in the desert did not tear, but held as tightly as if they were now made new. 3, 1819. You have not by your wit, nor by your toil and labor, horses and cows, but by the word of God you are fed. 3, 1824. As rain and dew make the meadows merry and green, that flowers and grass grow after all air, so God's word refreshes the hearts and consciences. 3, 1854 f. Where the rain of the divine word falls, it does not leave without improvement and fruit. 3, 1855. Faith must hold to the word; reason cannot help but say that it is impossible that three persons, one perfect God, and yet no more than one God, can exist.
some God be. 3, 1928. The words of the Psalm are words of faith, since they do not speak of man according to what is seen. 4, 227. Eyes and ears of faith are necessary to hear the words of the spirit and to understand what they contain. 4, 228. The office of the word, which belongs to the bishops alone, is neglected before all others. 4, 276. The word of the cross crucifies the old man, and forces one to endure many sufferings. 4, 610. The word of God is very powerful, so that all the repugnant cannot resist nor contradict it. 4, 622. Christ has established everything in the world only through the word of the preachers. 4, 622. We are not the ones who teach, neither should we teach our word, but our mouth should serve God's words alone. 4, 623 f. God allows the proclaimers of the truth to be suppressed, so that the power of the word may be proven, which he brings forth from their mouths. 4, 630 f. The adversaries of the word do not rest until they kill or suppress the apostles of truth, as they thunder nowadays with a new title, for the honor of the holy church. 4, 63'2. The preacher who takes care that he is only an instrument of the word will certainly bring about a power and will certainly destroy the enemy. 4, 632 f. The righteous is upheld by the word and commandment of God, lest he fall with the wicked into the calamity of despair. 4, 877. There, where the oral word is, taken by the spirit of faith, is without doubt the Lord. 4, 1064. The word of God is of such a nature that unless one closes all the senses and receives it with the ear alone, and believes it, one cannot grasp it. 4, 1117. When the word is taught, the ' hour, the day, the place and the person who preaches or listens to the word is sanctified. 4, 1357. Where the word is heard, the Holy Spirit is present and gives grace to it. 4, 1359. If we abide in the word, God will preserve us, but the ungodly shall perish. 4, 1361. Since we do nothing but speak, preach, write and read, we strike our enemies with them, for God cannot leave the word unprotected. 4, 1435. To those who have the word, the devil sends a cross: hatred, envy, shame, disgrace, sad thoughts, blasphemy. 4, 1480. The word of God is a paradise of comfort in all tribulation. 4, 1559. Christ cannot enter the hearts of men through his word unless they give their minds captive under the obedience of the word. 4, 1649. In all his words, God has promised that honor-.
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stus should die for our sin. 4, 1697. Those who teach, read, write and hear the Word of God are true priests of God. 4, 1748. Because of the constant temptations of Satan, it is necessary to constantly consider God's word for our edification and that of the church. 4, 1748 f. It pleases God exquisitely when we act on His Word by teaching, reading, writing, listening 2c. 4, 1750. In this world we live in hell, as it were, and comfort ourselves only with the hope that the Word of God shows us. 4, 1779. The word of God shows and proves invisible help, which is certain and infallible, but must nevertheless be expected. 4, 1784 We must not judge according to what we feel, but according to what God Himself says and judges in His word. 4, 1793 The virtue of giving thanks for the gift of God's word is all the rarer the more it is despised in the world. 4, 1805. Among all gifts, the gift of the word of God is the richest. 4, 1806. If the word were taken away, the world would be a hell and a pure Satanic kingdom. 4, 1806. The word alone preserves a happy conscience, a gracious God and the whole religion, yes, it preserves the whole world. 4, 1806. The one gift that encompasses and sustains all others is the word, which proclaims that God is merciful and promises forgiveness of sins. 4, 1806. The word of God not only makes the temple, but also the church and the right worship. 4, 1807. Now that the word has been given to us, we should also add prayer that God may accomplish in us what he has begun in us. 4, 1816: The more the adversaries rage against the word, the less they can accomplish, yes, the word is spread all the more. 4, 1818. David says of no other services but that at Jerusalem the word should be taught and prayed. 4, 1824. We should consider it the highest good that the word of God is taught to us purely, that the promises of God are heard. 4, 1826. The oral word is rightly called the word of the Lord, even though it is spoken by a man, because the Lord has promised to be with the word. 4, 1827 f. Of the horrible abomination that the wretched man despises God's word and does not want to hear it. 4, 1829 How ungodly people in all classes behave against the word of God. 4, 1830. Without the word, people must either fall into obvious godlessness, combined with the highest security, or into despair. 4, 1836. If you take the word with seriousness, then the
The world judges you to be a fool. 4, 1843. "Our God," that is, the one who has revealed himself in his word and depicted in it how he is to be revered, worshipped, feared. 2c. 4, 1851. The word must be rightly divided, so that hard things are presented to the hard, but soft things to the broken and soft. 4, 1894 A Christian must not judge according to what he feels in the present, but according to what the word promises about the future. 4, 2021. According to the word of truth, death, sin, the devil with the gates of hell are nothing but the grass that grows on the roofs. 4, 2031. The swarming spirits invent a faith and abolish the word; the papists have the word, but do not keep it, and are led away to idolatry. 4, 2057. Where the word is, there is in truth the footstool, the dwelling place, the couch and the altar of God. 4, 2091. Where God's word is, there is God's kingdom, the kingdom of heaven, the kingdom of life, which triumphs over death, sin and all evil. 4, 2094. The word, because it is God's word, is purer than the sun, no matter how stained and sinful the one who teaches it may be. 4, 2095. The one who hears the word, because it is God's word, must not receive it as the word of a man, but as a voice from heaven. 4, 2096. Christ has given us his word 2c. so that we may be joyful, confident and secure, having peace and a good conscience through his merit. 4, 2098. Because we often let the word and other gifts of God be snatched from us, fear, sadness and despair must arise. 4, 2099. The word will easily overcome all the rages of hell because it is the power of God. 4, 2134. If the word is lost or corrupted, then all goods are lost at the same time. 4, 2146. It is a necessary request that God first give the word, and keep it against the spirits and heretics, then also keep us from hypocrisy. 4, 2149. We are to learn that when the kingdom or the word of God comes, it comes with the rebellion and raging of kings and princes. 5, 82. Because we teach the word with the greatest faithfulness, all lie down with common counsel to extinguish the word and take up idolatry. 5, 90. Wherever the word is despised, certain calamities and devastation will follow for the sake of those who oppose the word. 5, 115. Because the kings and princes neglect and despise the word, they fall as blind men, one after another, until they all perish. 5, 116. Christ has nothing to fight with but the word of the gospel, but the word of the gospel will not be used.
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This word will finally destroy all its enemies. 5, 150. The word is called an iron scepter to indicate the unconquerable power of the word. 5, 151. We should comfort ourselves in these last times with the unconquerable power of the word of God. . 5, 153. The word does not deceive; what it promises is yes, so it happens; what it again rejects is no. 5, 242. Whoever keeps the word and its promise also receives everything it promises and offers. 5,-242. You receive everything as the word promises it to you, if you receive it in a firm faith and do not doubt. 5, 242. Where there is no word nor God Himself, there is darkness and the devil's kingdom, from which no money, goods, force or power can help him. 5, 243. Whoever wants to be delivered from the kingdom of darkness and the devil, to have forgiveness of sins and eternal life, must keep to the word. 5, 243 f. The Son of God, our Lord, gives the apostles and all ministers of the Church of God the command to speak and preach, therefore their word has the power to forgive sins that no other word has. 5, 245. We should follow our doctrine and the word that teaches us how to be rid of sins until the end of the world. 5, 249 We should esteem nothing higher and more precious on earth than the blessing that we have the dear, blessed word and are allowed to preach and confess it freely. 5, 257. We, as the dear children of God, should not boast of our wisdom, strength and riches, but that we have the precious pearl, the word. 5, 271. Our treasure and inheritance is the Word, through which we know God, our dear Father, and Jesus Christ, whom He has sent. 5, 271. We should thank God from the bottom of our hearts that He has graced us with the treasure of the Word, for He might as well have left us astray as Turks, Tartars, Jews, 2c. 5, 272. The more the believers need and handle God's word, the more it increases and grows among them. 5, 273 As little as one can come to the knowledge of God and faith without God's word, so little is comfort and peace of conscience to be found without it. 5, 274 Those who believe God's words may suffer tribulation and adversity in the world, but they will never lack the right consolation. 5, 275. Many receive the treasure of the word, but do not keep it, because as soon as someone becomes secure and measured, it is over for him. 5, 276. Those who hold fast to God's words freely believe and confess that they receive all gifts and goods, spiritual and physical, from God out of pure grace and goodness. 5, 277. Through the word the Lord does not only comfort in all afflictions, but also in all troubles.
He also delivers me from all enemies, against the will of the devil and the will of the world. 5, 280. The Lord, the right shepherd, governs me with his rod, that is, with his word, so that I may walk before him in fine faith and stay on the right path. 5, 280 f. With the word the Lord strengthens and comforts me so abundantly that no calamity is so great that I cannot endure and overcome it. 5, 281 He who takes the word and holds fast to it, whether he lives or dies, he must succeed against all devils, world or misfortune. 5, 281. Through the word, God directs people to believe, to be strengthened in the faith and to be kept in the right doctrine. 5, 281. No one should dare to deal with God without the word, or to build a special way to heaven. 5, 281 f. Where one has the word and holds fast to it with faith, the devil, the world, the flesh, sin and death must retreat and give themselves up. 5, 284. God allows His own who have God's word to first succumb, to be pressed and afflicted, but finally those who have long been on top must succumb. 5, 295. Christ's word takes away all supports of false confidence and attributes salvation to the blood of Christ alone; this stings and wounds the heart. 5, 375. In order for the word to remain pure, love must be broken if it cannot be obtained in any other way. 5, 398. We who teach the word of God are the ones who preserve the kingdoms, dominions, laws, and all that is good created by God. 5, 411. The word of God is a priceless gift, against which God esteems heaven and earth, the sun, moon and stars as nothing. 5, 413. Where the word is, baptism, the Lord's Supper 2c., Christ dwells in ivory palaces. 5, 414 f. If one realized that having Christ and his word is a gift above all gifts, one would be in paradise; but the devil does not allow it. 5, 415. When God has given his word, he does not leave his work pending, which he has begun in you. 5, 445. After the devil has removed the word from our hearts and eyes, and we think about articles of faith without the word, then it is done with us. 5, 455. Before the word, which now shines brightly, had come to light, princes and jurists, when it came to dying, bore sorrow for their state, as if it had been ungodly. 5, 470: Where one has the word, one does not want it; again, where one does not have it, one would like to have it. 14, 897. For the sake of the doctrine that we ascribe everything to hearing, or to the word and to the word.
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If we believe in the word, we bear the heretic name and also suffer punishment. 5, 563. Have no doubt that the word of your brother in the sacrament or in absolution is spoken by God. 5, 565. Where God's word or preaching goes, God dwells in all the world, lets himself be heard and speaks to us all. 5, 634. The affliction of us is that we cannot regard the word we hear or preach as not being of man but of God. 5, 636. If the word is spoken through the mouth of a preacher or another man, then God has spoken it. 5, 636. God has put his word in our mouths to preach, so that he teaches and preaches through us, and we are no more than his mouth and tongue. 5, 636. One should honor and hear the preached word as God Himself. 5, 636. He that hath the word of God hath treasure, not of gold, nor of silver, but of another good, and of higher value, because he heareth God speak with him, and hath rich consolation. 5, 637. How comforting God preaches to us through his holy word. 5, 637. Those who have God's word are called and are not bad people, but holy people, children of God, Christians 2c. 5, 729. The word of a brother, which is held forth from the Scriptures at the time of danger, has tremendous weight. 5, 769. If spiritual or worldly rulers and lords want to change and master God's word, even command what one should teach and preach, it is forbidden to them by God. 5, 855. Christ does not act against sin, sinners and devils other than with words, and yet converts through this word, and has brought the whole world under Him. 5, 898. Christ, whom God has set as Lord over all things, still has no authority to send God's word. 5, 898. Until the last day, the Christians resist all temptation with this word, and thereby defeat all the evil of the devil, the flesh and the world. 5, 898. Our profligate preachers make themselves believe that they are the ones who speak the word and teach the people, and grab God's honor. 5, 899. God Himself wants to send out His word, wisdom, art, help, blessedness, and leave no man the same honor. 5, 900. Christians are not to be disputing, researching, learning and mastering by reason, but to hear and believe God's word and to stay with it. 5, 932 f. The Holy Spirit must work in man so that he surrenders to the will of God and becomes a child of Christ. This happens through the word of God and faith. 5, 903. Only through God's word do we have and attain what we know of God and divine things. 5, 933. We are to give God the'
Do him honor and let what he tells us in his word be true, and do not want to overpower him and his word through our reasoning. 5, 933. Through the word alone, without all external force and violence, Christ brings hearts to Himself and to His obedience, out of the power of the devil, sin and death. 5, 992. If God did not stand so firm over the word, not a word of the whole holy scripture would have remained, neither would baptism nor sacrament have remained. 5, 1090. The Word of God must be an almighty power, for it has cleared up the idolatry, perversion and error that prevailed in the world at that time. 5, 1140. All the teachings of the priests and monks, how shameful they have been, have been let go; but now the word of God comes, everyone must blaspheme and persecute. 5, 1207 f. Where the word abides and goes, it finally happens that even some of the enemies are converted who were the devil's scales. 5, 1277. God speaks his word through our mouth, praising his grace. This is such a rock and solid foundation that the gates of hell cannot stand against it. 5, 1277 God's word is the precious treasure that brings all blessedness, both in this life and in that. 5, 1327. God's people can be most surely recognized by the word of God. 5, 1331. Hearing the word is higher and better than all the gifts, services and sacrifices of fools. 5, 1455. Our path is nowhere safe in all human and divine affairs unless we surrender ourselves completely to the word and works of God. 5, 1455. Through the word we recognize that everything we have, whether in worldly government or in domestic affairs, are God's gifts and signs of divine favor. 5, 1580 f. Now the outward word is despised by many in an ungodly way, who boast of the spirit through devilish revelations. 5, 1588. The word is such a treasure, which increases if one handles it and distributes it, but perishes if one leaves it lying around. 5, 1599. This is the price of the word of God, that it is sweet, for it restores the sorrowful and brokenhearted. 5, 1621. The Holy Spirit is effective through the word wherever it is sincerely acted upon in the right way, whether publicly or specifically. 5, 1625. Those who have the word of God have God who loves, comforts, delights and benefits them. 5, 1633. Where the Word is, there must necessarily be the Holy Spirit, faith and other gifts of the Spirit. 5, 1650. Those who pursue their thoughts without the Word will be brought down by Satan. 5, 1651.
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God cannot be found anywhere, nor is he to be sought in any other place than that to which he has bound himself through his word. 6, 23: Where the word is, there is the Holy Spirit, either with the teacher or the listener. 6, 30. Only those belong to the kingdom of Christ who always use the word and always remain students of the word. 6, 33 f. Those who forsake the word gradually fall from one vice to another until they perish. 6, 34. Immediately after sin comes an evil conscience that can be raised by nothing but the word, by which alone Christians live and are nourished. 6, 34. If we do not always use the word so that we can oppose Satan in the state of temptation, then it is over for us. 6, 34. Whoever takes refuge in the word in spiritual or physical temptations will certainly feel the power of God in the word 2c. 6, 34 f. It is the word that changes and moves hearts; but the revelations blow up and make presumptuous people. 6, 79. The merit of His suffering Christ gives through the word freely to all believers, that through it they may have forgiveness of sins without any merit. 6, 85. We must be diligent and undaunted in the contemplation of the divine word, so that we do not fall out of the great benefits of God through our negligence. 6, 95. Christ destroys even the most fierce and cruel attack of death, sin, law and Satan with one word. 6, 145. Through the Word and the Sacraments, Christ testifies that His death has been sufficient for our sins, so that we may have forgiveness of sins through faith. 2c. 6, 226. In despair, which is truly destruction, the Holy Spirit moves the heart through the Word, and thus creates a tax. 6, 230. It is the highest ungodliness and a more than devilish error that nowadays many despise the outward preaching of the word as ineffective. 6, 237 There is no other way to overcome Satan and all evil than the word, especially in spiritual temptations. 6, 244: The fact that Satan hates the word does not come from a defect in the word, but from the infinite wickedness of this spirit. 6, 244. It vexes Satan that we keep the insurmountable weapons, namely the word, with which all his power is beaten to the ground. 6, 244. If someone in spiritual temptations lets go of the word, and struggles and fights with his thoughts, then it is over for him. 6, 244. God can and will have patience with us if we only hold fast to the word.
6, 268. 6, 268] This is a strange God in whom we put our trust apart from the word. 6, 268. In the time when we are challenged, we should not judge according to our feelings, but according to the word of God. 6, 273 The flesh abandons the word and directs its thoughts only to the present tribulation, judging according to its feelings. 6, 273. We can be challenged, but not overcome, if we stay with the word. 6, 273. The conscience, if it does not have the word of God, is like a sphere that is circled on the earth. 6, 294. This is the nature of the word of God, that it puts before us things that are beyond our understanding. 6, 298. When faith lets go of the word and thinks it is inconsistent, it immediately falls and is lost. 6, 298. As soon as we are sick and tired of the word, either the death of the soul itself is there, or the gates of death and the cause of death. 6, 317. The word will remain, and we will remain with it, even if they kill us, just as it happened with John Hus 2c. 6, 322. If we lose the word, we fall into all kinds of error, as the devil would have it. 6, 345. Those who have forsaken the word subsequently all follow that which human reason prescribes. 6, 364. He who has once fallen away from the integrity of the word always falls from one error into another, as we see in the Jews and the heretics. 6, 417. By the power and might of the word of God, a heart wounded by the arrows of Satan is restored and made whole. 6, 439. Let the word of God be rightly divided, so that the afflicted may be uplifted by the promises, and the secure may be terrified by the threats. 6, 445. We receive breath and live through the word. 6, 466. Food and drink are transformed into our flesh and blood in a short time, not through the power of these creatures, but because they are so created and ordered by the word. 6, 466. If the word of God does not take over your heart, other idle or even wicked thoughts will take you over. 6, 476. Satan has aroused the tyrants, the princes, against the word, instigated the peasant revolt, brought red spirits 2c. on the track; nevertheless, the word still stands unharmed. 6, 484. If we deviate from the word, the power of this inherent sin attaches to us, that we strive after godliness. 6, 487. Set the word of God against death, sin, hell and all evils, and you will surely be saved, God.
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will not deceive you. 6, 490. If we do not take hold of the word in temptation, we will be overcome by the sensation of the present evil and succumb. 6, 491: Apart from the word there is neither counsel nor comfort, but everything is unstable and uncertain, on which conscience cannot safely rely. 6, 507: In all danger, in all hardships, in all temptations, we should close our eyes and follow the word. 6, 517. Everything that is not prescribed in the word of God is reprehensible and devilish, if we presume to reconcile God with it. 6, 539. We see in our time how the word penetrates the papacy and devastates it. 6, 573. The word of Christ, which we have received from Christ, is the true word of God, even if the whole world denies it. 6, 574. The word makes me bear all things patiently, and, comforted by the word, I do not refuse to endure death. 6, 593. The church would rather endure death ten times than deny the word of God either with works or with the mouth. 6, 593. Today, our brothers who are here and there in the service of the Gospel write to us that the word is everywhere pitifully despised. 6, 599. These are godless and unholy spirits who despise the oral word. 6, 604. Let each one be careful to hold the word that he reads in the Bible, which he hears from the mouth of a man, very high. 6, 607. The word in the kingdom of Christ is a word of salvation and peace, which is only needed by those who feel condemnation and are plagued by sins. 6, 613. Those who adhere to the word do so by God's gift, not by their own strength, for reason is repelled by the gospel. 6, 739. He who has the word and believes it is a child of God and has both the verbal and the spiritual word. 6, 739. The certainty of faith cannot be in the heart unless God first teaches the word and creates peace in the heart through the word. 6, 740. Godly hearts are far from being tired of the word, and daily bring a new fervent desire for the word. 6, 742. Godly hearts believe that the word is God's word and is inspired by God through the Holy Spirit. 6, 742. When one begins to teach the word of God, everything flares up from discord and murder. The wicked say that the gospel is the cause. 6, 768. The word of God abides forever, therefore Christians have cheerful consciences, and the more the world rages, the bolder and more defiant they become. 6, 869.
Negligence in the word and in prayer is gradually followed by a noticeable transgression until it finally becomes a habit of sinning. 6, 811. Nothing so inconsistent can be taught that men should not approve and accept if they are without the word or do not pay attention to the word. 6, 1288. Since the right knowledge of God arises from the word alone, it is certain that not the Turks, not the Jews, not any pagans pray. 6, 1515. The word of God is rightly divided when the gospel is presented to those who are afraid, but the blasphemers and wicked people are punished. 7, 48. The honor of the word must be made great, so that when we hear the gospel in church or read it in the book, it is just as much as when we hear God Himself in heaven. 7, 113. The world despises the majesty of Him who speaks and His word, hears and wonders about human things. 7, 113. It is a manifest nonsense that the blame for the word not bearing fruit, which lies with the hearers, is placed on the word. 7, 189. To the enemies of the word, the same cannot be preached in any way that they will accept it, because they are ready to slander and falsify everything. 7, 191. The word of the apostles is the confession of Peter that should resound throughout the world. 7, 284 f. What is and goes in God's word must be called pure, unadulterated and snow-white before God and man. 7, 383 f. The word to which you cling by faith is too strong for the devil, even though it seems small and we do not see it, but the devil has often felt its power. 7, 622. God's word and work should not be nothing because the one who receives it does not ask about it, despises it or does not understand it, nor does he believe in it. 7, 990. God's word and work is always right, whether a Christian or an ungodly person uses it. 7, 991. God's word is true, although not all listeners believe in it. 7, 992. When I preach, one should not say: If one believes, God's word is true; if one does not believe, it is false. 7, 996. Now that God's word is preached, the citizens and farmers in cities and villages cannot well support a pastor and preacher. 7, 1057. You and I shall be under the word. The word is not mine and yours, therefore I will not set you above God's word, nor let you be right where you are wrong. 7, 1086. Where God's word is not preached, the hearer is not guilty of obedience. 7, 1154. The crowd that truly has God's word must be held up; the others, the mobs, can be suffered. 7,
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If God's word and the sacraments remain pure, there will always be pious people, however few, who live a Christian life. 7, 1521. He who does not hold fast to the word of God soon allows this and that to be disputed; he sees so much of the aversions that he goes astray. 7, 1588. Although not all believe the word or receive the Holy Spirit through the word, the gospel is not unrighteous. 7, 1594. For this reason God has established the ministry of reconciliation and the word of reconciliation, the gospel, among us, so that it may be diligently practiced and heard. 7, 1595. God will not leave unpunished the ingratitude and contempt of his word among us, and the persecution of the Gospel among the papists. 7, 1689. If one lets go of the word, baptism is only water and the Lord's Supper is bread, because the right core of the sacrament is the word. 7, 2130. There is much in the word; this must first accustom and teach people to understand what baptism and the sacrament of the Lord's Supper are. 7, 2131. You now have the word of God in the church, in the books, in your house, and this is certainly God's word, just as if God himself were speaking. 7, 2143. The voice is the good of the priest, but the word that he leads or speaks, that speaks my God. 7, 2145. We are to regard Christ's word, not as any man's word, but as the Father's word. 7, 2296. Where one does not want to hear God's word alone, nor believe, but grasps everything with reason, one will grumble about it out of human wisdom. 7, 2303. The wicked also have the true word of God and hear it, but do not believe it to be the word of God. 7, 2297. I cannot conceive the word, but I hear it through the mouth of Christ, and I cannot understand it, hear it, learn it, nor believe it, unless he puts it into the heart. 7, 2301. In the matter of God and faith, we do not have to do anything or act with our speaking, writing or remembering; we have to take the divine word for it. 7, 2303. If you hear someone boast that he has something from inspiration or inspiration of the Holy Spirit, and it is without God's word, say that it is the wicked devil. 7, 2388. Christ says: If you want to obtain the Holy Spirit, keep my words, for they are spirit and life. 7, 2388. If a thing comes to thee, though it seemeth good and holy, hold it against the word of God, and see whether God hath commanded, ordained, and commanded it, or not. 7, 2389. If I am to understand the words that I hear, it must be through the Holy Spirit, who also makes me spiritual; the word is spiritual, and I am spiritual.
become spiritual as well. 7, 2390. If we want to find the spirit and life, we must also be spiritual and hear the word of God. 7, 2390. To whom God gives the grace to give him his word and to keep him, let him give thanks to God for it as for the greatest shah. 7, 2454. God will not forsake us who desire to abide in the word as his children, but will save, protect and shield us from the devil and his members. 7, 2457. There has been no preaching or teaching on earth that has had so many masters as the word of God. 8, 9. A Christian, whether preacher or hearer, should be sure that he does not speak and hear his own word, but God's word. 8, 28 f. It is impossible for him to understand God's word who wants to master it with his thoughts. 8, 33. The Christian church has judged and condemned Arius, Pelagius and all other heretics by the divine word. 8, 35. If someone speaks and brings something other than God's word and command in matters of religion, he is an ambitious and idolatrous person. 8, 36. When God's word comes from a believing mouth, they are living words, and can save a person from death, forgive sin, and lift them up to heaven 2c. 8, 87. Christ wants people to hear the oral word'; whoever does not want to hear, learn and believe it, shall never have anything. 8, 174. If one falls from the word, then the devil comes and makes such beautiful, lovely ways and thoughts, as the Anabaptists and all enthusiasts have. 8, 191. He who is caught in the word and abides by the word is preserved and knows Christ rightly; but he who falls from the word is lost. 8, 191 f. If we preach God's word, and God comforts us, enticing them, they will despise it, but they will also experience it dermaleins. 8, 195. The false hypocrites do not know, but those who hold to the word know that God is true. 8, 229: If we hold fast to the word, we shall not be in trouble, though we see nothing else. 8, 229. One must hold to the mere word of God and cling to the speech of Christ, then one will experience the help of our God in danger, and it will go over and over. 8, 229. The sweet, lovely word that sounds over me on earth also sounds over me in heaven, so that I must not think that God is angry with me. 8, 453. I have the word that God speaks in heaven before all holy angels, and on earth before all creatures, and I want to keep it. 8, 453. Word and Sacrament are the instruments and means by which the Holy Spirit can be fulfilled.
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Holy Spirit sanctifies and cleanses Christianity without ceasing 2c. 8, 455. We can joyfully boast that we have the Holy Spirit, if we have and believe the word of the Lord Christ. 8, 456. If I cling to the word, what is still unclean and sinful in me is not imputed to me because of it. 8, 505. If I take hold of the word through faith, then such word makes new heart and thoughts in me through the Holy Spirit, who works through it 2c. 8, 505. Through the word and baptism you have a sure testimony and confirmation that you have a gracious God and Father in Christ. 8, 515. The word makes new born and born true Christians, who bring forth fruit from the vine. 8, 523. Through the word not only the world's highest understanding, wisdom and power shall be condemned, but also the wisdom and power that the prince of this world has. 8, 665. The Holy Spirit wants to be with and by the Word and guide us through it into all truth, so that we may have faith in it. 8, 676. The Holy Spirit wants to bind the truth in such a way that one puts reason and all one's own thoughts and feelings behind, and clings to the word alone. 8, 676. The Holy Spirit rules the Christian church through the word alone until the end. 8, 676. He who has Christ's word in his heart becomes so bold and fearless that he can despise the world and the devil's wrath and offer a troop against it. 8, 742. Without God's word, no man on earth has ever been able to make and grasp a right knowledge of God. 8, 760 f. If you wallow in the fact that you love Christ and his word, and desire with all your heart to remain in it, then you are among the multitude that belong to Christ 2c. 8, 780. The word that Christ brought to us from the Father produces such fruit that we thereby know the Father's heart and will, and have everything in it that is necessary for salvation. 8, 787 f. The word produces so much that we recognize that Christ came from God and was sent, and that everything he speaks is God's word and will 2c. to help us. 8, 788. No one would accept the word nor stick to it unless he was God's child and given to the Lord Christ from the Father. 8, 793. No holy life, piety or prudence can help against the power and authority of the devil without the word alone. 8, 794. The word keeps us together, so that we all remain under one head and cling to it alone, seeking no other holiness that is valid before God. 8, 808. Through the word only Christ is implanted, that all that he has is ours, and we accept him.
There is no unity apart from the word, but rather division, countless sects and factions, which the devil throws among each other through his nets, that is, human doctrine. 8, 808. Christ does not want to protect and preserve Christianity without external means, but needs the word, the oral preaching of the gospel, for this. 8, 811. By the word, grasped with the ears and kept in the heart, the disciples of Christ shall be comforted and cheerfully defy it. 8, 811. Christ calls the word that he gave to his disciples, the Father's word, that they should neither desire anything else, nor seek any other comfort. 8, 813. We are to hold the word that Christ gave us from the Father dear and high, dear and precious, as our highest treasure on earth, given to us for joy and comfort. 8, 813. If I keep Christ's word, no power on earth nor the gates of hell can harm me, for he holds me in his almighty hand. 8, 813. He who hears Christ's mouth and word is the stronghold of the mouth and word that created heaven and earth, sustains and holds them. 8, 822. The word is the means by which faith enters the heart, and without it no one can believe. 8, 830 f. Whoever believes through the word of the apostles shall be one body with all of Christendom through Christ and the power of Christ's prayer. 8, 831. Through the word all things become one in one faith, and through the same one spiritual body, even though the works of the individual members are not one. 8, 835. It all depends on the two pieces, word and faith; whoever loses these, there is no counsel, help or comfort, and no piety, work or life helps anymore. 8, 836. This belongs to Christ and his ministry, that he makes us most certain through his word that we are assured of all love and grace toward God. 8, 837. He who keeps God's word, believes it, and accepts Christ in it, has been given to Christ and remains undestroyed. 8, 867. Christ's voice is the word of the gospel; it must be grasped with the heart and faith, and he who grasps it is of the truth and a disciple of Christ. 8, 014. Man cannot hold to the word by reason and human ability, but this is the work of the Holy Spirit in the heart through faith. 8, 1101. When a man feels his sin and conscience, and does not merely hold to the word of grace and forgiveness through Christ, he surely comes from forgiveness. 8, 1102. Against everything that reason enters into, or wants to measure and investigate, yes, what all the senses feel, we must learn from the words
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hold. 8, 1102. If you no longer want to accept the word, because all your feelings, eyes, senses and heart, then you must be lost and can no longer be helped. 8, 1103. I feel the wrath of God, the devil, death and hell, but the word says differently that I have a gracious God through Christ, who is my Lord, above devils and all things. 8, 1103. I feel and see that I and all men must rot in the grave, but the word says differently that I shall rise again with great glory and live forever. 8, 1103. With the word one must defend oneself against all questioning, talking and disputing, and not concede anything to the devil's suggestions. 8, 1105. Through the word we are saved, and only through it can we stand against the power of the devil and all error. 8, 1105. The word is neither a man's talk nor a dream, but God's word, which can do more than we understand or comprehend. 8, 1105. That Christ would live on the third day, no one could have understood or thought; yet the word is there that speaks him alive while he is still in the grave. 8, 1105. As the word says, so it must come to pass, though all the senses and understanding of the world and all things are against it. 8, 1105. It takes a strong stomp to keep the word against our feeling and seeing. 8, 1106 The word seems so small and nothing that all the world would not give a penny for it, and yet it does such a great thing that it will open all graves in a moment. 8, 1107. If you abide in the word, you will live forever and become a ruler over all things, even though your faith is weak now and your feeling is strong. 8, 1107. There is nothing more permanent to preserve our doctrine and faith than the bodily or written word, put into letters or preached orally. 8, 1110. The bodily word in itself does not give life, but it must be present and heard and received, and the Holy Spirit must work through it in the heart. 8, 1110. The Holy Spirit has put His wisdom and counsel and all mysteries into the Word and revealed them in the Scriptures, so that no one should seek anything else. 8, 1111. The apostles and Christ's word, the faith and confession of Christianity, and God's truth and majesty, cannot be blamed without the other. 8, 1133. Through the word of Christ it happens that the blessed bread is Christ's body, and the blessed wine Christ's blood. 8, 1299. In absolution, heaven is opened and hell is closed by the key of release, because Christ speaks his word through the priest. 8, 1299. God gives us Christ's victory through the word of Christ.
Word, through the preaching of the Gospel and the ministry of the sacraments; the same Word we are to believe. 8, 1349. It is certain that one receives the Spirit through the preaching of faith; it is the word alone by which the grace of God is brought to us. 8, 1468. Whoever is so cold that he thinks he has already grasped the word and begins to grow weary of the word has already lost Christ and the gospel. 9, 95 f. One does not have to listen to the church, the fathers, the apostles or even the angels, unless they bring and teach the pure word of God. 9, 98. Peter, the highest among the apostles, did not live and teach according to God's word; therefore he erred; and Paul did not expose this error, but punished him. 9, 98. If the right, pure and certain word is taken away, there is no more comfort, no more blessedness, no more life. 9, 111. Where the word of God is concerned, I do right not to depart from the parents, the emperor or even an angel from heaven. 9, 148 f. If your conscience is troubled by the law, do not consult the law or reason, but base yourself solely on grace and the word of comfort. 9, 157. If someone feels love for God's word, and likes to hoard, speak, remember, teach and write about Christ, this is a gift of the Holy Spirit. 9, 495. Those who have any love and desire for the word recognize with gratitude that this disposition is infused into them by the Holy Spirit. 9, 496. He who wants to honor and serve God without the word does not serve the true God, but the one who is not God by nature. 9, 526. When the word is corrupted, and God is denied and blasphemed, there remains no hope of blessedness. 9, 654. A tittle of the word is greater than heaven and earth, therefore we condemn and curse all who in the least pervert the majesty of the divine word 2c. 9, 655. The devil drives such thoughts into the heart, that you should become weary of your position, unenthusiastic and impatient; against this you must defend yourself with the word. 9, 817. Where there is not a certain and firm understanding of the word of God, one does his office with unwillingness, and makes both an ungracious God and a sour life in addition. 9, 818. If the devil takes the word that brings eternal life, he has taken everything. 9, 831. Where God's word is not pure, there are vain hardened, blinded hearts that know nothing of God and Christ. 9, 839. Through the word we have become Christians and God's warriors, not for the good of the world, but for the good of heaven.
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mel to fence. 9, 837. God's word has the power: where one preaches and acts it loudly and purely, learns it with diligence and thinks about it seriously, Satan cannot remain a devil. 9, 865. The word reveals the devil's lies and deceitfulness, and shows the Lord Christ, whom he crucified, but burned himself on him; therefore he fears and flees from it. 9, 855. Where the word goes forth, many souls are cut off from the devil, and his kingdom is weakened and destroyed, and neither lies nor deceit can arise. 9, 855. Even though we are weak in our reason and strength against the devil, we are too strong for all devils if we are armed with the weapons of the word. 9, 856. One must practice the word with preaching, hearing, learning 2c., not leave it under the bench or alone in books. 9, 856. The word does not depart without fruit; therefore one must preach, hear, act and practice the same until the Holy Spirit comes. 9, 875 f. The word is the only bridge and path through which the Holy Spirit comes to us. 9, 876. God not only requires us to listen to His word as a duty, but also promises great fruit and benefit that we will receive from it 2c. 9, 884. God proclaims that by doing and hearing the word of God, we do Him the greatest and most beautiful service. 9, 884. The best and most necessary part of the mass is to hear the sermon above God's word, not to preach, as the pope does with his secret sacrificial masses. 9, 885. God's word never leaves without great fruit, where it is meant seriously, so that you should not become better from it. 9, 888 f. It is necessary that we hold fast the word and strengthen ourselves in faith, patience and hope until the hour of the glory and power of Christ and our redemption comes. 9, 952. Faith must firmly bind itself to the word, fencing and fighting against reason. 9, 942. Should we believe those who preach no word of God at all and only cry out: The fathers could not have erred, and is long thus decreed 2c.? 9, 981. If the word falls into the heart and is grasped with faith, it can never fall away. 9, 1005. Even though the word is small and does not appear because it comes out of the mouth, there is such an overwhelming power in it that it makes those who cling to it God's children. 9, 1005. 1165. After Christ has come, God no longer ordains for us an outward person, time and place, but rules us spiritually through the word, so that we no longer think of outward things.
are bound. 9, 1137. Christian faith is so skillful that it freely places itself on God's word with all its confidence, ventures freely on it, and goes joyfully. 9, 1147. When the devil saw that Eve did not hold fast to the word, he tore it from her heart; so soon it happened that she was deceived. 9, 1290. 9, 1290. The use of the divine word, the encouragement of the same and the practice of the same is always necessary. 9, 1399. When the word enters the heart, it cannot die or perish, and it will not let you die; as long as you cling to it, it will keep you. 9, 1164. If I am already in the devil's jaws, I can take hold of the word, but I have to get out again and stay where the word remains. 9, 1164. The word is a joy to Christians, which does not happen without the Holy Spirit. Accordingly, every Christian has the Holy Spirit, be it as much or as little as he wants. 9, 1487 f. If I believe that Christ is the Son of God, then I believe that God is true in his word and does not lie. 9, 1510. Before all things, one must hear or read the oral or written word, which the Holy Spirit uses as a means. 9, 1515. Whoever has God's word in his heart and believes in it is also chosen to blessedness. 9, 1538. In the word of God, God is praised and honored, since one previously worshipped the Virgin Mary, St. Christopher, George and the devil himself. 9, 1668. In this life, we cannot look at or grasp God in any other way than through his word, so that he himself may touch our heart and work in us a light and comfort. 9, 1758. God promises that it shall be well with us, and that we shall have happiness, if we diligently read, hear, speak and keep his word, that is, by the word we shall gain. 9, 1764. Human life, though it is righteous in the sight of the world, must at last perish and not remain. For there is no word of God that abideth forever. 9:1766 God's word teaches to trust in God; he who learns and keeps it learns to trust in God. Whoever learns to trust in God has certain protection and protection against all evil 2c. 9, 1769. As Christ, the eternal Word of God, is kept and acted in the world, so is the written Word of God. It is a worm and not a book 2c. 9, 1770. To hear God's word gladly belongs to forgetting father and people, that is what original sin and birth, also what reason, worldly wisdom and all worldly holiness is capable of. 9, 1777 He who does not search for God's word, loves to run, loves to hear, and lets it be his daily bread, will never keep it. 9, 1786. He who begins to despise God's word will never keep it.
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soon thereafter persecute, and finally blaspheme and condemn, as one, unfortunately, learns every day. 9, 1786. God's wisdom is found nowhere but in his word. He who loves and values it is a judge of all wisdom and doctrine, both of devils and men. 9, 1788. Where God's word does not shine, there can be nothing but darkness and erroneous ways. 9, 1791. It is not enough to read God's word in a book alone, or to carry it in your mouth, but you must have it in your heart, that is, you must have a desire and love for it. 9, 1792. He who lives without God's word must stumble, err and fall without ceasing; he cannot have a good, happy conscience. 9, 1792. Flesh and blood do not allow us to see in this life what beautiful works and miracles God is doing for us; therefore it must be preached, spoken about, heard, so that we believe it through the word. 2c. 9, 1793. He who gladly preaches, reads, writes, speaks, hears or remembers God's word with earnestness is the one who praises, extols and gives thanks for God's kingdom and power, glory and miracles. 9, 1793. In the word we have the works and wonders that God works on us and in us, making us His kingdom. 9, 1793. Without God's word, the devil has won, for nothing can resist or resist him without God's word alone. 9, 1797. Whoever likes to hear and read God's word certainly has the hope that in all kinds of temptation, distress and death, he will find refreshment and certain comfort through the word. 9, 1802. Those who neither hear nor read God's word, but despise it, will finally hunger and thirst so much that no one will refresh them with even the smallest drop of water. 9, 1802. Where the word departs, faith cannot remain, as we have unfortunately experienced under the papacy. 9, 1806. God's word remains here and there. He who believes and clings to it also remains here and there. 9, 1806. That is the last, eternal misfortune, when God speaks to us and we hear his word, but then despise it and become ungrateful, so that we grow weary of it. 9, 1810 f. This is the greatest grace of all, to keep God's word, for he who keeps it hears it in his heart without ceasing, and is pleased to hear and speak it outwardly. 9, 1811. It is in "keeping" that one has a desire and love for the word. This happens when one is certain that it is not man's but God's word. 9:1811 It is in vain what one does for salvation apart from God's word. Therefore, let his book, in which he speaks to you, be commanded to you. 9, 1821. To him who believes and keeps the word of Christ, heaven is open and hell is closed; to him also is salvation.
He who believes that God's word is God's power would hold it dear, for death, which he cannot escape without God's word, would teach him well. 9, 1826. If a man earnestly considers God's word in his heart, believes it and dies on it, he will be gone before he knows death, and is certainly blessed in the word. 9, 1828. The word shows death and the devil an image, that is, Jesus Christ, from which he must flee and disappear, for he has nailed him to the cross by his cross. 9, 1829. The difference is having God's word and keeping the same. Many have it and do not keep it, but keep their mammon, honor, power, and favor above God's word. 9:1835 Our life and work are unclean as long as we live, but if God's word, which is pure, cleanses us, we are also considered pure before God and are clean. 9, 1836 Many do not love Christ, and deceive themselves by knowing that they have the word, and hear and read it daily, but do not improve themselves by it. 9:1835 Wherever one hears, reads, speaks or thinks God's word with earnestness, there is surely the Master and Teacher of that same word, the Holy Spirit. 9, 1837. The word does not let us ask anything that is against God and the salvation of our souls, because it is given to us for this purpose, that we may be saved by it. 9, 1837. Whoever hears God's word, God wants to hear him again. Therefore, those who despise God's word, and much more those who persecute it, cannot pray. 9, 1837 f. Let him who respects and honors God's word cheerfully lift up his eyes and hands to heaven and pray confidently and undaunted. For he is heard, there is no doubt about it. 9, 1838. Let neither the multitude or violence of tyrants, nor the dreams of heretics, nor the foolishness or weakness of believers move us to doubt the truth of the word. 9, 1839. Where one firmly believes the word, salvation is already here and begun, and death with sin, along with the devil and hell, has already been overcome in the blood and death of Christ. 9, 1842. God's word, which remains forever, must certainly take away from us sin, death, hell and all misfortune, which oppresses us here for a time and there for eternity, and causes us pain and anguish. 9, 1853. If you handle God's commandments and words, speak, sing and think about them, this is the right holy water against the devil, from which he flees 2c. 10, 27. We need the word of God not only daily, like daily bread, but also daily against the daily temptation and lurking of the thousand-fold devil. 10, 27. God's word is not like a
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other, loose talk, like Dietrich von Bern 2c., but a power of God, which does the devil the burnt suffering 2c. 10, 27. God cannot teach his word, since he has been teaching it from the beginning of the world to the end, and all the prophets and saints have had to learn from it 2c. 10, 28. Do not think that it is up to you whether you hear God's word or not, but that it is God's command who will require it, as you have heard, learned and honored His word. 10, 49. Even if you know God's word best and are a master of all things, you are still daily under the devil's domain, who does not rest from creeping up on you. 10, 49. Where the heart stands idle and the word does not ring, the devil breaks in and has done his damage before you realize it. 10, 49. There are apostles of the devil who command that one should believe the church, the fathers, the concilia, even though there is no word of God. 10, 396. In matters concerning the salvation of souls, nothing but God's word should be taught and accepted. 10, 396. Our emperor and wise princes now let themselves be led by the pope, bishops 2c. in such a way that they command the subjects what they should believe, without God's word. 10, 397. If one will praise God himself, one will also praise his word and preaching, because it is God's office and work. 10, 431. God's word and grace is a driving downpour that does not return where it once was. 10, 464, "No one should refrain from taking comfort except in the word of God, for you will not find the Son anywhere except in the temple. 11, 435. When the heart is attached to God's word, it can say without wavering: "There is God's word; I cannot lie or lack it, I am sure of it. 11, 441. In divine matters neither father nor mother, let alone bishop or any man, but God's word alone shall teach and guide. 11, 472. Christ warns us not to believe any teacher, no matter how holy and great he may be, because he leads with the bright word of God. 11, 520 f. Whether there is no other use for God's word, it should still provoke us to use it gladly, so that we may do God and the Lord Christ a loving service. 11, 670. In no way should we, because God has commanded us to preach His word, despise the mortal man to whom He has put it in his mouth. 2c. 11, 726. A Christian must come to honor God and the Lord Christ, that his word is the truth, and to make his unbelief a lie. 11, 1106. Why should I fear? For I have the Son of God, given to me by the Father, and he bears witness to me in his
Word, which I know to be his word. 11, 1107. All those who diligently adhere to the word of God are fed by God Himself, for this is the nature of faith that flows from the word of God alone. 11, 1371. Whoever hears and believes the Word of God, which preaches and offers us God's grace in the Gospel, becomes thereby pious and righteous. That is why it is called a word of life, of grace 2c. 11, 1457. The word shows us the mercy and goodness of God; faith makes us cling to it with a good confidence and follow the word. 11, 1517. The kingdom of Christ is founded on the word, which otherwise can neither be grasped nor comprehended without these two limbs, ears and tongue. 11, 1529. God's goodness must be proclaimed through the word, and thus built from it untried and unfeeling. 11, 1578. God has so ordained that no one should come to the knowledge of Christ, nor receive the forgiveness acquired through him, or the Holy Spirit without outward, public means of the word 2c. 11, 1736. When we have grasped the word, then let the world, death, sin, hell and all misfortune rage and rage after it. 11, 1767. We must also do as the wise do, that we stick to the word alone, and even if it is strange and against reason, that we still stick to it. 11, 2109 f. Christ reigns in the word, therefore it is necessary that we experience the power of the word, for the kingdom of Christ is God's power and authority. 11, 2217. The word of God is God's wisdom, God's power, God's strength, God's might; no work is so great that he respects it unless it is put into the word. 11, 2269. Christ comes to us through his word and makes us innocent of sins, keeps us masters in the midst of the power of the devil and death. 11, 2279. To acquire eternal life, only one thing is necessary, that is, God's word and faith. 11, 2358. One word of God is more than the pope, the conciliar, the fathers and the high schools. The word, Christ's voice, we are to hear. 11, 2412. Christ's words are called words of life, and they are also words of life, and he who believes and clings to them must live. 12, 190. God's word and things cannot suffer any addition, it must be completely pure and clean, or it is already corrupted and no longer of use. 12, 480. Our salvation is in the word of Christ, that it should be called a word of salvation and peace and truly brings and gives salvation and peace. 12, 502. God sent the word; it was not invented and produced by men, but it is God's from heaven,
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who speaks through poor people. 12, 502. Why would you give room to the devil and deprive yourself of your salvation and eternal life, and not let everything go before you deny God's word? 12, 533. The oral or preached word has such power that it can save souls. 12, 591. The world with all that it is able to do cannot harm or help you because you keep the treasure of the word. 12, 591. When I know that it is God's word and that God has spoken it, I do not ask how it can be true, it rhymes with reason as it will. 12, 651. In all articles of our holy faith, a Christian should do so that one does not dispute much about whether it is possible, but only looks at whether it is God's word. 12, 651. If it is God's word that he has spoken it, you can be sure that he will not lie to you or deceive you, even if you do not understand how or when. 12, 651. Those who want to follow reason in the articles of faith and despise the word shall perish and perish above their wisdom. 12, 656. Where one does not have or does not respect God's word, human wisdom chooses and makes for itself its own worship, which one considers a delicious thing. 12, 803. The gushing spirits seek the Holy Spirit without the oral word, and let themselves dream, if they creep into a corner, they want to seize the Holy Spirit with their thoughts. 12, 838. It is not a matter of seeing what you can do or what you are, but that souls may be sure, as they have God's word and work with them, to be saved by it. 12, 841. God's word and the wholesome, blessed doctrine should be reviled and persecuted by the devil and the world, along with those who cling to it. 12, 874 f. This is the great riches and precious treasure, to have God's word and not to doubt that it is God's word; this does it, this can comfort and sustain a heart. 12, 903. Where the word comes out of the church, and for instance babblers are allowed on the preaching chair, who pretend to their own art, then it is done for the church. 12, 925. Without God's word, nothing certain can be said or known, neither of His divine nature nor of His will. 12, 1202. We are honored enough that God speaks to us and feeds us with his word, gives us his baptism, key sc. 12, 1262. We are to hear God's word and know nothing of Joseph's pants or Pabst's foolish work. 12, 1262. If man is to abide in right and eternal life, he must have God's Word to protect and comfort him against the
physical temptations. 12, 1282. Because the word is a living and eternal word, it can also sustain those who believe in it forever, even if they have died. 12, 1283. The word of God falls into the ears, but to bring it into the heart must come from above. 12, 1324. All who are of God hear the word, that is, to feel the word in the heart and to put it into the heart must be done by divine power. 12, 1324. God does not want to be helped temporally, but spiritually and eternally through his words and works; it is a disgrace to God to misuse them for temporal goods. 12, 1358. The word is to be a certain witness and certificate of the resurrection of Christ, because the resurrection and appearance itself. 12, 1607. This is the art of Christians, that they can believe the word and have certain hearts toward God; this alone is a right faith. 12, 1624. Where the verbal word of men is not with the water, nor the command of Christ, who could know where the Spirit would be, or which -water is the baptism? 12, 1905. We cannot find and possess God in any other way, since he is invisible, than in the word of his promise. 12, 1952. There is no peace, no joy, no blessedness to be found but in the word of God, in which he promises us his goods. 12, 1953. When Satan terrifies us with sin, death or any challenge, we should take hold of the word of God as a strong lock 2c. 12, 1953. God's word is mightier than heaven and earth, and all angels and devils besides. 12, 2094. Whoever forsakes the word that testifies of the infant Jesus, but judges according to outward appearance, will certainly not come to Christ and find Him. 13, 124. In the papacy, everyone put more trust in the Virgin Mary and in the intercession of the saints than in the Lord Christ, because they did not stick to the Word. 13, 124. This is the highest and best art, that one holds firmly to the word and does not think of divine things differently than the word tells us. 13, 124. 1556 Anyone who wants to abandon the word and follow his own thoughts will lose Christ altogether and consider Him not a Savior but a judge. 13, 130. 1564. The devil has no place or room with such people who have a desire for the word and want to keep it. 13, 205. 1656. Those who hear God's word and bear fruit, these are the dear saints, but not the pope's saints, who wear caps and plates, say mass, fast, wear special clothes 2c. 13, 207. Those who hear God's word and bear fruit are the saints.
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right fruit, faith in Christ, through which we live in God's obedience and become children and heirs of God. 18, 208. The world remains evil, although the word and the preaching are right, pure, good and fruitful in themselves. 13, 209 f. God's word and faith belong together, for when God speaks, he cannot speak otherwise than of things far beyond reason. 13, 236. God's word and work is always considered impossible before it happens. Nevertheless, it happens, and it is exceedingly easy when it happens. 13, 239. Because God speaks, it is a sign that our reason does not know and understand everything, and that God's word is above all reason. 13, 239 f. We are not to be vexed at the word of God, even though it be marvelous, false and impossible, but to stand firm on it. 2c. 13, 241. We have God's word in baptism, in the Lord's Supper, in absolution and in preaching; God Himself speaks to us, absolves us from sins. 13, 241. 13, 241. We should rejoice and be comforted in the word, so that even though we are poor sinners and beggars, we have power with us, from which even the devil must be terrified and flee. 13, 268] Whoever takes God's word and promise before him and builds firmly on it, the reckoning, even if it is lacking, will not make him fainthearted. 13, 283. Those who do not want to hear God's word, speak evil of it and blaspheme it, follow the devil until he finally possesses them and they become more and more angry. 13, 288. Whoever does not want to hear God's word or keep it, becomes a liar, blasphemer or persecutor. 13, 289. Since the papists despise and blaspheme God's word, no one can convince them that they do wrong and sin, because they pretend that it is not God's word. 13, 289. To "keep God's word" is to believe what Christ promises us in the Gospel about forgiveness of sin and eternal life, that it is true. 13, 292. The word of Christ is our armor, through which we shall have a secure life, a peaceful death and eternal life. 13, 294. If we diligently keep the word, we shall be lords over sin, death and hell. 13, 294. The law shows us our sin, God's wrath and punishment, therefore we need another word to take away sin from us 2c. 13, 295. If Abraham had not kept his word, he would have remained in eternal death. 13, 296 f. What Christ says shall be true and shall not be lacking for eternity, even as it was lacking, since God created heaven and earth from nothing by such a word. 13, 297. He who wants the King
If any man have Christ, let him hold fast the truth, or his word, and know that he shall have no more of his kingdom here on earth. 13, 428. Everyone should flee the rats and swarmers, who lead us away from the word and the scripture to human thoughts, like the pabst, the sacrament swarmers 2c. 13, 451. We must hold on to the word and stay with it until its time, when it will be revealed in another and eternal life, what we now hear and believe in the word. 13, 560. According to the word and faith we already live in eternal life, even though we do not yet see or feel it. 13, 561. The Holy Spirit wants to have its effect only through the Word and the Sacraments. 13, 641. Then we keep God's word if we love the Lord Christ and do not allow ourselves to be turned away from Him by any means. 13, 650. It is already too much that one does not accept or believe in the word of our Lord God, but that one continues to add to it, despises it and wants to be righteous on top of it, that is superiority. 13, 717. From God's word one learns to know God's will, how he is against us and what he wants to do with us after this life. 13, 753. 2215 f. From the word we also learn how our outward life, status and nature, put into the word and sanctified by the word, is a right service to God 2c. 13, 753. 2216. Whoever wants to put his actions into God's word and do everything in faith must first of all have and know God's word rightly. 13, 754. 13, 754: Where God's word is not, there is no right blessing, but only a curse and disgrace and an evil conscience. 13, 756. In baptism and absolution, your sins are truly and certainly forgiven by the outward word, for baptism and the word will not lie to you. 13, 918. The Anabaptists and the Rotten have lost forgiveness of sins, baptism, sacrament, the Christian church and all Christian works, because they throw away the word they hear from their neighbor. 13, 921. Since God once spoke through an ass, one should not despise his word, but let it stand, since men speak it from God's commanding order. 13, 921. Even if you hear a man's voice, you hear God's word, and you will surely find forgiveness of sins if you accept it with faith. 13, 921. Where God's word is, there is God also; but where God is, there the devil must not be found, but must be trolled. 13, 932. The word does not only put us off to temporal life, but also to eternal life, and it is certain that we should not lack faith in it. 13, 944 f. From the Devil
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We are captured by the word and the holy sacraments, that we may be under God's grace and keep the hope of eternal life. 13, 1030. It is the word alone that is to be seen and to rule, and not the person who leads the word. 13, 1239. The devil is particularly interested in how he can tear us away from the word and lead us to his own thoughts by using the word. 13, 1655. It is true that Christ's temple and dwelling place is in heaven. But you will not find him in heaven, for you shall not know of any God or Christ except in the Word. 13, 1555. All Christ's work is in the word, and in the word and through the word he will give us everything, and without the word he will give us nothing. 13, 1556. Where one leaves the word, and speculates without and apart from the word, reason is a very uncertain, slippery thing. 13, 1557. The word is the right star that truly shows Christ to the wise. Without and apart from this word, they would not have found the King Christ. 13, 1557. One should learn church, fathers, temple, priesthood, Jerusalem, God's people and everything from the heart, and only listen to what God tells us in his word. 13, 1559. All God's words and works are of this nature: if they are spoken of before they happen, they cannot be understood. 13, 1673. To God's word belongs by natural and divine right faith, for it speaks of nothing else but things that reason cannot understand. 13, 1674. One should believe the word of God, and when one has believed it, then one should also know it to be true and understand it rightly. 13, 1674. God's word does not enter into reason, therefore the gospel must be called heresy and doctrine of devils, because people are deceived with it 2c. 13, 1675. God is so great and powerful that he can make his word true, that I will grasp and understand it, yes, see and grasp it in his time or in that life. 13, 1675. Where God's word is, be it in baptism, absolution, in the sacrament, in the preaching of the gospel, God himself speaks to us. 13, 1679. In the case of God's word, one should not ask whether it is possible, but only see whether God has spoken it. 13, 1679. We have God's word in the church, yes, in the house; if the pastor in the church, the father in the house talks to us, God himself talks to us. 13, 1679. A Christian should learn to resist the temptations of the devil and say: Before I would lack God's word, I would rather lack bread and die of hunger. 13, 1687. God's word is such bread and
Food; he who eats of it, that is, he who believes the word, has eternal life. 13, 1687 f. A Christian should take the middle road, neither despairing nor being presumptuous, both of which are contrary to God's word, but rather remain simple in the word, and the angels will be with him. 13, 1690. Whoever despises God's word and does not want to do what God says, God again does not want to do what he would like and needs. 13, 1730. Christ says: one should hear God's word gladly; he who hears it is of God; he who does not hear it is not of God. 13, 1730 f. To keep Christ's word is to believe what he promises us in the gospel of forgiveness of sins and eternal life, and to remain steadfast in such faith. 13, 1736. Whoever hears God's word has honor and benefit from it: honor that he is called "of God" and God's child, benefit that the word makes him blessed if he believes in it. 13, 1741. He that heareth not the word of God, nor believeth in it, must have shame and hurt: Shame that he is called and is "of the devil", harm that he must despair in his sins. 13, 1741 f. We should hold God's word in great honor and love it dearly as the one treasure that takes away death with sin, the devil and hell, so that it shall be seen no more. 13, 1742. Just as rain moistens the earth and makes it fertile, so God's word moistens, comforts and improves the soul of man. 13, 1855. This is our great comfort and joy, that we hear Christ's word through the word and mouth of the apostles and those who came from them. 13, 1940. When I am afflicted with sins, I should believe the one who comes to me to comfort me with God's word, as if God himself were speaking to me, 13, 1940 f. It is right to call the word of the pastor and preacher, which he preaches, God's word, because the office and the word of the preacher is God's word. 13, 1941. God's word is the right sanctuary, by which the Christian church and all Christians and saints of God are sanctified. 13, 1942. This is a certain rule: Whoever wants to act the gospel rightly and well, has respect for the words, especially those spoken by Christ. 13, 1946. I do not go on and on about the word without a reason. For it is decided that we cannot overcome sin by any work, repentance, confession, atonement. 13, 1956 The remission and retention of sins is in the Word alone. 13, 1957. We just hear the word, receive baptism and sacrament, which Christ gave to His Christianity through the outpouring of the Holy Spirit from heaven. 13, 2069. Mahomet, the Turk, the Pope and the Jews have all given the Father's word.
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They do not know anything about Him, because they do not have Christ's word, which is not Christ's, but the Father's. 13, 2082. In this world we do not see the Son of God, but hear Him through the Word. This is to be remembered against the Anabaptists and the reprobates who despise the word. 13, 2091. Then we keep God's word and will not let any danger turn us away from it, if we love Christ. 13, 2083. With the word and baptism is the Holy Spirit with his power; he kindles and awakens the heart to faith. 13, 2124: The word must always be preached, so that we may be strengthened in faith against the thoughts of our reason. 13, 2125. Whom God's word does not move in itself, no person moves him, no matter if he is a dead man from hell or an angel from heaven. 13, 2144. In Christ there is eternal comfort, joy, peace and pleasure. It is presented and given to me in the Word, in faith I have grasped it, and there I rely on it. 13, 2153. We should gladly hear God's word and diligently adhere to it, for without God's word all our life and deeds are lost and corrupted. 13, 2215. All Christians should learn how to live their lives according to God's word day and night; it sanctifies everything. 13, 2218. If we have God's word before our eyes and follow it, the devil cannot deceive us; but if we let God's word go, the devil has already fallen upon us. 13, 2267. Beware of the spirits of the wicked, who despise the outward word and sacrament, and wait until God speaks to them in their heart. 13, 2321. If you are to see and know God, it must be through the word and the outward sacraments alone, otherwise the Holy Spirit will not do His work. 13, 2321. Where the word is not, all kinds of error and lies are accepted and believed, and yet people think they are on the right path to salvation. 13, 2325. Where the word is heard with earnestness and accepted with faith, it makes such people as the Samaritan is, soft, compassionate, merciful people 2c. 13, 2327. The water in baptism and the laying on of hands in absolution do not do it for themselves, but that God's word is with the water and with and by the priest's hand. 13, 2439. We know that the Holy Spirit does not want to do his work without word and sacrament; nothing is valid among the mobs but spirit, spirit! 13, 2445. Sin is above all, when one despises His word, in which forgiveness of sins is proclaimed, and evil holds those who invite to such a wedding. 13, 2460. One should hold God's word in honor, diligently.
and hear it gladly, for God has commanded it, and he is loved and served by it. 13, 2451. We should esteem God's word highly and not doubt it, but surely believe what God says, that it is surely true and cannot fail. 13, 2479. God's word quickly makes all things right, brings you forgiveness of sin and gives you eternal life, and costs no more than hearing the word and believing. 13, 2480. We have the word of God in the preaching of the gospel, in baptism, in the sacrament, in absolution. 13, 2481. If the world holds its things, money, goods, honor and power, in high esteem, we should hold the word much higher, which helps us in all our needs. 13, 2621. Christ is such a giant that he needs no other weapons than the word. Before that, indulgences, purgatory, the Holy Mass, monasticism, and the papacy fall without all bodily weapons and arms. 13, 2628. The word of the gospel creeps into the hearts of many people and takes them captive into a blessed dungeon, so that they may be free from sin, death and the devil and become blessed. 13, 2629. He who does not respect the word of God does not respect God, whether the right or the wrong God. 14, 171. God will not give you his Spirit without the outward word, for he has not commanded it in vain to write, preach, read, hear, sing, say outwardly 2c. 14, 435. Because nothing can be called God's service but what is done according to the word of God, everything else is idolatry and deserves the utmost punishments. 14, 1010. Everything that has opposed Christ and the word of God has perished; thus one kingdom after another has been destroyed. 14, 1096. This is the nature of the word, that it contends against the mighty, the wise and the holy. 14, 1613. If we remain only in the word, the kind father easily closes his eyes to all other sins. 14, 1655/ Hagg. 1, 14. is a good passage against our unrhymed prophets, who boast much about the spirit, as if the outward word is nothing. 14, 1749. The oral word flies along in the air like a bird, which is why the poets give their Mercurius wings at the feet. 14, 1856. Where God's word is not, there he does not dwell; because the word did not remain there, he let the Romans destroy the temple and the city. 14, 1794. There is no greater grace on earth where God's word is preached, again no greater sorrow where God's word is not preached. 14, 1973 God is pleased in every way with what we do at His command; on the other hand, He is most displeased with what we invent of our own accord without the word of God. 14,
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The proclaimers of the word must direct the word where they see the consciences suffering the most and being the most frightened. 14, 2034. Through the word we are made righteous, we are transferred from the kingdom of darkness to the kingdom of light through the power of the blood of Christ, and then we live in hope. 14, 2091. The devil does not care about the written word of God, but when the word is spoken, he flees. 14, 2172. There is no mercy to be observed against people who falsify the word, but in an evil work one must have patience with brothers 2c. 14, 2175. One of our main things is that one should neither teach nor do anything, unless it is certainly based on God's word, so that we do not walk uncertainly and do wrong. 16, 1415. God's word is holy and sanctifies everything it touches, yes, it is holiness itself. 16, 2275. God's word cannot be without God's people; again, God's people cannot be without God's word. 16, 2276. Word, baptism, sacrament or forgiveness should not be called angels, nor men, nor creatures, but God's own ministry. 16, 2295. God wants to be unconnected to the quantity, greatness, height, power and what is personal with men, but wants to be alone with those who love and keep his word. 17, 1075. To yield or change God's word does not stand with God Himself, for He cannot deny Himself nor change Himself, and His word remains eternal. 17, 1339. That which departs from the word of God is surely error, lies and death. 17, 1342. The holiness of the word and purity of the teaching is so powerful and certain that even if Judas, Caiphas, Pilate, Pabst and the devil himself preached the same, the pure word would be received. 17, 1345 f. The Christ, who presents his opinion to us without Christ's word, that is the sorry devil from hell, who carries Christ's holy name 2c. 17, 2015 Apart from his word and without his word we know of no Christ, much less of Christ's opinion. 17, 2015. It did not hinder the magicians that they heard God's word from the mouth of Herod, the murderer of Christ. 17, 2212. It is shameful to twist God's words to such an opinion, which they have in no other place, especially by theologians. 18, 1158. Peter calls the word of God a bright light, but everything else darkness. 18, 1744. God's words are both the law and the gospel; by the law works are required, by the gospel faith. 18, 1758. Thus it pleased God not to give the Spirit without the word, that he might have us.
as his co-workers. 18, 1811. God works both merit and reward in us through His Spirit alone, but He makes both known to the world through His outward word. 2c. 18, 1812. It is not up to us to invent or rewrite the words of God according to our liking, otherwise there would be nothing left in the whole of Scripture that would not amount to the philosophy of Anaxagoras. 18, 1823. All popes, conciliarities, schools, which teach something else in the church than God's word alone, are wolves, Satan's servants and false prophets. 19, 344. Nothing more simple, purer, brighter, lighter has ever been spoken than God's word. 19, 594. God's counsel, God's word should be given to the people to hear, otherwise no one may be converted from the evil life to the good. 19, 822. No one should look at the prestige of what goes against God's word, but only at God's word. 19, 706. God's word is so tender that it does not suffer any addition; it wants to be alone or nothing at all. 19, 822. If you do not seek forgiveness in the word, you will gape at heaven in vain for grace or for inward forgiveness. 19, 946. Where the soul has the word, it has no need of any other thing, but has in the word sufficiency, food, joy, peace, light, favor, justice, truth, freedom 2c. 19, 990. In Scripture it is considered the highest plague and God's wrath, if he takes his word from men, again no greater grace than where he gives his word. 19, 990. One does not have to be so sacrilegious to God's words that someone without an expressed, clear scripture would give a word a different interpretation than its natural interpretation is. 19, 1312. Let every word stand in its natural meaning, unless faith compels it. 19, 1314. May and must are not one; you must prove that a word must be understood thus and not otherwise. 19, 1317. He who does not believe the word of God makes God a liar, denies His truth and sins against the first commandment. 19, 1421. The word that Luther preached has accomplished so much that the papacy has become so weak that no prince or emperor has been able to break it off so much. 20, 20. Luther sat quietly and let the word act against the papacy. 20, 21. Christ teaches in the heart, but through the outward word of his preachers, who drive it into the ears, but Christ drives it into the heart. 20, 74. God deals with us outwardly through the oral word of the gospel and through the bodily signs of baptism and sacrament.
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ly through the Holy Spirit and faith. 20, 202'. God does not want to give anyone the Spirit and faith without the outward word and signs that he has appointed for it. 20, 202. In the Word the Spirit comes and gives faith where and to whom He wills. Then comes the death of the flesh, and the cross, and the works of love. 20, 203. Even if Christ were given and crucified a thousand times for us, it would all be in vain if the Word of God did not come and distribute it and give it to me. 20, 274. Whoever has an evil conscience because of sins, let him go to the sacrament and take comfort in the word that offers and gives me the body and blood of Christ as given for me. 20, 275. We are not commanded to inquire how it comes about that our bread becomes and is Christ's body; God's word is there, that is what it says, and we abide by it. 20, 278. If the word is not there, then it is bad bread, but the words that come along with it bring along what they say. 20, 742. God has given us a certain way where and how to seek and find Him, namely the word. 20, 743. Christ took hold of the Word, and through the Word He also takes hold of the bread. 20, 744. A devout Christian holds and knows that God's Word concerns God's glory, Spirit, Christ, grace, eternal life, death, sin and all things; but these are not small things. 20, 774 f. He who blasphemes and blasphemes God in one word, or says it is a small thing, blasphemes the whole God, and holds all blasphemy against God in low esteem. 20, 775. Whoever presumes to interpret the words in Scripture differently than they read, is guilty of proving the same from the text or an article of faith. 20, 781. A godly heart first asks if it is God's word. When it hears this, it muffles with hands and feet the question of what it is useful or necessary for. 20, 870. That God is, that God's Son is man, that one must believe, and all other articles of our faith we have through the bodily, outward word of God and Scripture. 20, 879 f. It does not matter whether many or few people believe or do not believe, are condemned or saved, but what God has commanded or not commanded, what His word is or is not. 20, 2188. The word of God is God's word not by our holiness but by its own power, and does what it does not by our merit but by its nature. 21a, 725. Whoever has only one word from the word of God, and cannot make a whole sermon out of it, is not worthy to ever preach. 22, 11. No greater harm can befall us than when God's word is taken from us and distorted.
that they have not kept it pure. 22, 16: Where God's word was preached purely, and it was despised, punishment soon followed. 22, 24: Where God's word is despised, it goes away, and the true God and His worship are lost. 22, 24. Whoever admits that the evangelists write God's word, we will well meet. But whoever denies it, I will not speak a word to him. 22, 25. The falsifiers do not want the word to be an instrument and effective cause, a carrier of the Holy Spirit and the beginning of justification. 22, 27. The word, whether it bears fruit or not, is the power of God that saves all who believe in it. 22, 27. The preacher, though a man, word, absolution, sacrament is not the work of a man, but the voice of God, the cleansing and effect of God. 22, 27. When I go to the pulpit to preach and read, I am sure that it is not my word, but "my tongue is the stylus of a good scribe". 22, 28. A troubled conscience could not receive comfort from a preacher if it did not believe that his words were God's comfort, God's word, God's judgment. 22, 28. Even the words of Balaam's donkey are not the donkey's words, but God's words. 22, 28. One should be sure of God's word, because the speech: "I would not have meant it" is otherwise dangerous in worldly things, but very harmful in theology. 22, 30. I am certain that what I teach is God's, the high majesty in heaven, own word and final decision, and the eternal, unchanging truth. 22, 31. God cannot lie, since I have His word, I cannot lack it, nor be overcome by all the gates of hell. 22, 31. No face will I have, no miracle will I allow, no angel will I believe who teaches me otherwise than God's word. 22, 32 God speaks to you through his ministers, priests and preachers, baptizing, teaching, instructing and absolving you himself through the mystery of the Word and the Sacrament. 22, 33. When God's word is heard and the sacraments are received, we can say with truth: God says this. 22, 34. That God has preserved his word in the world, and that the kingdom of the Lord Christ has remained in the papacy, is one of the greatest miracles of God. 22, 35. Without God's word the devil has won, for no one can resist him without God's word alone. Whoever takes hold of it and believes in it has won. 22, 35. God's word is greater than heaven and earth, also greater than death and hell, for it is a power of God and
2092Words - Usury. 2093
remains forever. 22, 36. The sacramentarians unashamedly reject the oral word, and thus conclude: No external thing makes blessed; the oral word and the sacraments are external things, so they do not make blessed. 22, 38. When God speaks one word, the whole world should tremble, believe and obey. 22, 56. If we do not wrap ourselves in God made flesh and put into the Word, we will soon be devoured by the devil. 22, 56. That the papists prefer the fictitious image of their church to the word of God is the highest and most intolerable blasphemy, so that they spit in God's face. 22, 56. As often as God gives his word to the world again, it is despised, mocked, persecuted, and eradicated from the world as much as is in it. If he does not give it, we will be condemned. 22, 57. We are to look at God's word, and in the same avoid the why. 22, 75. I cannot comprehend God nor grasp him without the word through my thoughts; but there he can certainly be found, where he has bound himself. 22, 76 If we are to know God rightly and truly in his divine nature and how he is disposed toward us, it must be through his word. 22, 103: When God gives the word, he also gives the spirit of grace and prayer. 22, 114. God can bear patience for a long time when people are wicked, but when they despise and persecute his word, patience is over and the final punishment is present. 22, 117. By Christ's servants preaching the word, he destroys the devil's kingdom and builds himself a church that the gates of hell cannot overpower. 22, 312. The Holy Spirit is the real certainty in the word, but not without the word, but through the word one gets it. 22, 466. Because God saw that we err with our thoughts and speculations in divine matters, he revealed himself to us in his word 2c. 22, 1061. In the articles of faith concerning the Trinity, the incarnation of the Son of God and sacraments, we must not judge by mere reason, but by the word of God. 22, 1661. 22, 1661. The word has remained under the papacy through reading, not through preaching, for the text of the Gospel has always been recited in the pulpits. Through this some have become blessed. 22, 1808. What God's word says cannot be a fable; one must believe that they are miracles of God. 22, 1852.
Words. Shameful words, which are spoken publicly and without fear, give rise to evil thoughts and great annoyance, especially among the young people. 12, 454. "Dishonorable words" are the
The lewd words of fornication and impurity and carnal sins, which are often used in inns, and in eating, drinking 2c.. 12, 454. One should be accustomed to good, righteous, intelligible words, which are in common use, and indicate and give a thing actually and understandably. 22, 1534. Heretics often deliberately obscure a thing with whimsical, strange, uncommon words, devise new ways of speaking 2c. 22, 1534 f. Those who invent new words also introduce new things, such as Scotus with his realitas, hiccitas, and the Anabaptists with their decoction, sprinkling, purification. 22, 1536. A man's word can do nothing but make his conscience apprehensive, fearful, erroneous. 4, 814.
Word understanding. In the Scriptures, the clear word understanding, in which nothing is figurative, is the more excellent. 14, 2102 f.
Woye. Luther asks Prince Georg von Anhalt to take care of the distress of the priest Moritz Woye and to improve his situation during the visitation. 21b, 3014.
Usury. Those who now become rich with usury and unjust goods, and let there be no end to their greed and avarice, will lose everything. 2, 587 f. The Jews suffer so much from the sin of usury that they also think they are allowed to do it. 3, 1318. A new name has been attached to usury, since it is called a contract of repurchase. 4, 950 In the twenty years since usury was first preached, it has come to pass that people take fifteen, twenty, thirty, forty, or sixty guilders to the hundred. 7, 1199. Usury has risen so that one takes ten, fifteen, twenty guilders from a hundred. 7, 1358. He who lends in such a way that he puts up money does not lend, nor does he sell, therefore it must be usury. 10, 839. The tiresome avarice and usury have corrupted Germany to the ground. 10, 860. Where one lends money and demands or takes more or better in return, that is usury, condemned in all rights. 10, 861. 862. The world cannot be without usury, without avarice, without arrogance, without adultery, without fornication, without murder, without stealing 2c. Usury must be; but woe to the usurers! 10, 873. In the time of Solon, the city of Athens was so corrupted by usury that not only were the goods overloaded, but also the citizens had to sell themselves as serfs. 10, 874. Through the merchants and companies, Germany is almost swallowed up by usury. 10, 875. All pious, laudable princes and lords have had to do with usury; also all the
2094Useful - Miracle. 2095
The wise, sensible pagans have scolded usury. 10, 876. Aristotle says: Money is by nature barren and does not increase; therefore, where it increases, as in usury, it is against the nature of money. 10, 876. Emperor Justinian reduces usury so that those of the nobility may take four guilders, merchants eight, the others six. Luther gladly agrees with this 2c. 10, 883. Christ's law cannot suffer usury, nor evil; the pagans have indulged usury in moderate cases, or more correctly tolerated it to avoid greater evil. 10, 885. Usury sits in Leipzig, Augsburg, Frankfurt 2c. and trades with sums of money; but we nevertheless feel it here in our market and in the kitchen 2c. 10, 908. If a plague will go over Germany, as it cannot stay away for long, avarice and usury will be the main deadly sin, therefore we will all have to suffer. 10, 910. Great, horrible plague and destruction now leads over Germany the shameful, cursed usury, which has taken over so much everywhere that there is no defense nor taxes. 11, 1320. The papist laws have permitted usury to the sacristans and the entire so-called clergy in order to enrich themselves. 14, 2038 f. Not even the most outstanding usurers acknowledge their usury, but also defend usury, which takes more than twelve of a hundred in one year. 14, 1133. The Jews teach usury as a right that God commanded them through Moses, in which they shamefully lie to God, as in all other matters. 20, 1894 Usury lives quite securely in Germany, and rages as if it were itself God and Lord in all lands; no one may resist it. 20, 2197. To take five or more, even one guilder, one heller, for mere bad money, expressed and called without a pledge, is usury. 21b, 2884 f. Luther replies to Spalatin that the questions about usury with grain cannot be regulated by laws. 21b, 2958. The devilish usury and envelope eats up everything; thus the emperor gives twelve out of a hundred in his fatherland. 22, 231. God has remitted usury to the Gentiles as punishment, for the Jews do not take usury one from another. 22, 235.
Usurers. The usurers in Leipzig and the nobility suck us dry and take twenty guilders from a hundred. 2, 1362. They are all usurers who lend wine, grain, money 2c. to their neighbor in such a way that they obligate them to pay interest for a year or for a specified time. 10, 840. All those who take five, six or more to the hundred from borrowed money are usurers. 40, 861. Whoever lends
and takes something for it, he is a usurer. Do not leave the text if a hundred thousand objections come. 10, 864. The ancient Romans decreed that a thief should be punished twofold, a usurer fourfold, because they considered a usurer more harmful than a thief. 10, 877. You shall let a usurer lie in death, like a pagan, and not bury him among other Christians nor go with him to the grave, where he has not atoned before. 10, 880 f. There is no greater enemy of men on earth than a miser and a usurer, for he wants to be God over all men. 10, 896. A usurer is an arch thief and land robber who should hang seven times higher on the gallows than other thieves. Luther put a public usurer, the nobleman Heinrich Ryder, under ban, that is, he should not be given the sacrament. 22, 232.
usury. Why God allowed the Jews to usurp the Gentiles. 3, 1490. God did not give the Jews his law to keep in the land of Canaan; therefore, they cannot boast that God allowed or commanded them to usurp the foreigners. 20, 1992. The Jews have no land of their own, much less foreign land, where they would want to prosper according to Moshe's permission. 20, 1994.
Usury Interest. Luther criticized Jakob Strauß for teaching that usury interest should not be offered with one's own hand, although it must be taken. 21a, 614.
Wounds. The wounds that they inflicted on Christ's hands and feet, they did not inflict on Mary's Son alone, but on God's Son. 3, 749.
Miracles. God let all the miracles and plagues go over Egypt to prove His omnipotence and glory. 3, 805. The daily miracles of God should encourage our faith. 3, 949. Although the people of Israel are not God's people, that is, not of grace, but of law, God has done many great miracles in this people. 3, 1953. Where the ordinary means to maintain the household, the world government, the church, are too weak, God also uses to show his power through a miracle. 4, 1861. In Christ's kingdom, miracles are seen, which his right hand executes by the sword, that is, by the word. 5, 374. It is a miracle that our doctrine could not be overthrown for so many years, neither by the tyranny of the princes nor by the hatred and deceit of the pope. 2c. 5, 432. These are the greatest miracles of all, that Christ makes souls alive through his word, that he has made our
2096Miracles - miracle fighting. 2097
The miracles were necessary in the first church because the whole previous service established by God was overthrown. 2c. 6, 197. The miracles were necessary in the first church, because the whole previous divine service of the Jews was overthrown. 6, 426. Miracles were necessary in the first church to strengthen the faith of the martyrs, who, besides other gifts of the Holy Spirit, were also strengthened by miracles. They were also strengthened by the miracles. 6, 426. What is the answer to those who mockingly say that the Lutherans do not have the gift of miracles at all. 6, 426. When miracles happen, they are only recognized by the godly. The wicked belittle them and attribute them to natural causes. 6, 435. The Lord often performed many miracles that are the same; the gospel writers never repeat the same miracle. 7, 71: After the faith and the church were established in the whole world, the signs and wonders ceased. 7, 335. In the last times, the Antichrist performed miracles, although they were false and illusory miracles to seduce the unbelievers. 7, 335. In the beginning of the church, many, even lesser saints, performed miracles that were the same and equal to the miracles of the apostles. 7, 335. Against the confirmed doctrine, one should not accept miracles nor signs, however great and many they may be. 7, 661. One must not believe all kinds of miracles and wonders, but judge them against God's word and whether they are according to it. 8, 346 f. The devil cannot perform righteous miracles, but his works are nothing but deceiving people and doing harm. 8, 347. Christ alone performs true divine signs and wonders, as when he raised Lazarus 2c. 8, 347. Everything that is given to the world by God, He gives for the sake of the Christians, so that everything is called the works and miracles of the Christians, which they do until the last day. 8, 355. The miracles of Christ are presented to us as an example, so that we may learn to remain steadfast in our faith and not to think of God as anything other than a merciful Lord. 11, 1662. God shows and leads us through individual miracles into the daily miracles of the whole world. 11, 1381. The bodily miracles and signs are not eternal, nor are they common, for God has no interest in them; He does them only for our sake, that Christianity may begin to believe. 12, 1181. We are to learn that we should believe the revelation of Christ, but not a sign or a miracle, whether a dead person is raised from the dead. 13, 2567. The signs and wonders done by the apostles were all to the end that the gospel might be believed.
and that Jesus Christ would be recognized and accepted in all the world. 13, 2573. This is the greatest miracle, that the man Christ, who died on the cross, rises again on the third day, goes to heaven with his flesh and sits at the right hand of God. 14, 1160. Never before has God been seen to perform a miracle for the confirmation of a human doctrine, but only for the confirmation of a doctrine in divine things. 18, 1727. The Christian faith is founded on exceedingly great miracles, but the faith of Mahomet is not founded on a miracle. 20, 2237. The devil is a doctor above all doctors in medicine, in addition to being the prince of the world. See what miracles he does through his magicians, how strangely he helps them to do incomprehensible things. 20, 2184. The greatest miracle that happened on earth is that the Son of God died the most ignominious death on the cross. 22, 322 f.
miraculous. Anyone who wants to be a saint of God, who wants to obtain His grace, must necessarily suffer consecration, so that God may be wonderful in him. 4, 360.
Wonderful. If Christ works faith in us through the Word and the Sacraments, then he is Wonderful. 6, 210. Christ is called "Wonderful"; he leaves his own people, the Jews, and accepts the Gentiles, his enemies; he breaks and destroys Judaism and builds the Gentiles to his kingdom. 11, 1999. Christ is miraculous because his being, kingdom and rule stands in suffering and killing the old Adam, and leaves nothing good that he does, knows and can do. 11, 2000. Christ is called "Wonderful" because we cannot do more than marvel that God becomes man and saves us from the devil, sin, death and damnation. 13, 1049. The Lord is marvelous, leads marvelously, brings us into cross and suffering; is righteous and comforting; is powerful and also helps us to get through and gain the victory. 13, 2625.
Miracle workers. God's miracle workers, such as David and Hannibal, do not need our counsel in their regiment, since God creates and drives them. 5, 817. God also removes the hand of the right miracle workers, if they sometimes presume, and they fall in such a way that neither counsel nor reason can help them. 5, 817 f.
whimsical. We must suffer and cry out to the Lord, who leads in miracles, and not flee from the suffering. 4, 362.
Miracle-working. It is a miraculous strife in Christendom, that one man should stand against all devils, against the whole
2098Miraculous works - miraculous signs. 2099
world, against death, sin and the law and still retain the victory. 11, 1991,
Miraculous works. Augustine rightly says that the miracles that happen daily in the world are greater than those of Christ while he was still alive on earth. 2, 1245 f. It is God's miraculous work that Abram defeated the four kings. 3, 251. The miraculous works of Christ revealed his glory, so that people would believe in him. 3, 779. Through miraculous works the true worship of God is instituted, assured and confirmed by God Himself. 3, 780. Through the miraculous works of the saints of God, the Christian, truthful doctrine is confirmed. 3, 780. By the power of the Lord Christ, the great miracles take place, so that people are converted to Christ, strengthened in the faith and kept in godly life. 8, 351. The great miracles of the Christians are that they convert people through the gospel 2c., comfort the afflicted consciences and teach all people in all ranks. 8, 351. The miraculous works have ceased, which are still the least works, since they only happen physically and to few people. 8, 351. The devil does not perform true miracles, but it is deception, because he can captivate and charm people's eyes and senses. 8, 684. This is the greatest miracle, that a virgin does not only bear a son, but also such a son, who was born before the beginning of the world in eternity. 10, 1153. 1163. It is a great miracle that a man should have such fine, strong, right faith, therefore he boasts of the centurion of Capernaum faith 2c. 12, 1182. The most important reason for Christ's command to the leper to show himself to the priest is that the Lord wants his miraculous work to be publicly witnessed, even by his enemies. 13, 169. The evangelist John remembers two special miracles that our Lord Christ performed in the garden. 13, 367. The world is full of God's miracles, but because there are so many of them, they are not heeded or even remembered. 22, 70. Because God gives everything superfluously without ceasing, no one considers it a miracle. 22, 71. The godly see their pleasure and joy in God's miraculous works, praise and glorify the Creator, and also know that God is pleased with them. 22, 71.
Miraculous signs. The miraculous signs are to serve that we recognize the true God. 3, 779. Through the miraculous signs of the false prophets, God wants to test and prove the God-fearing. 3, 802. The false miraculous signs happen to the Christians as a warning. 3, 802. The False Miracles
God inflicts miraculous signs on the world as punishment, because of the contempt of his word. 3, 802. Right miraculous signs serve to strengthen my faith in the word, namely that Christ died for me, that I may become devout and blessed through him. 7, 654. The miraculous signs happened only so that the Christian church would be founded, established and accepted with baptism and the ministry. 12, 1180. The works and miraculous signs of Christ were directed so that the people would believe His preaching. 7, 1585. The same miraculous signs as Christ and many more were done by the apostles afterwards, as St. Peter's shadow healed the people and made them well. 7, 1585. Above the proof by the word there are also miraculous signs, so that the deity of the Lord Jesus Christ and the Holy Spirit is testified, which should not be disregarded. 12, 656. When God wanted to remove the old doctrine and put in the new one, he confirmed it with miraculous signs; but when it was accepted, he stopped it. 12, 1180. If one now wanted to demand more miraculous signs, this would be said: I doubt whether baptism, sacrament, yes, all the teaching of the gospel is right, which has long been accepted. 12, 1181. In the papacy, all churches are full of miraculous signs, because the Holy One has done one thing and the other another. God does not perform such signs, but the devil; we should not believe him. 13, 994. The two first miraculous signs of Christ are: the first at the wedding in Cana, the other on the son of the king in Capernaum. 13, 2474 f. So many miraculous signs occurred at the Oak, at Grimmenthal and elsewhere that the churches hung full of crutches and wax. 13, 2566. The Pabst's teaching is confirmed with many and great miraculous signs, that it is not to be said. In Hesse, a child came through a mill wheel 2c., vowed to St. Anne, and became healthy. 13, 2566 f. The liar of the miraculous signs St. Francisci has a sack full of exquisite, great, shameful lies. 13, 2568. One reads that many miraculous signs were performed by St. Anthony and others, only in the opinion that this would confirm the saints' legends, monasticism, pilgrimages, and saintly service. 13, 2571. The devil, who can imitate God, can do all miraculous signs without them being false miraculous signs, which are done to make one fall away from God. 13, 2571 f. Such false miraculous signs, which the devil has done to strengthen his lies and errors, the pope has confirmed and affirmed with his indulgence. 13, 2572. The false miraculous signs want to lead me to believe that the Holy Spirit is the one who has given me the indulgence.
2100worthy - Magic. 2101
Work and merit help me to bliss. 13, 2572. To the lords of Meissen and the Roman See must be called all miraculous signs that only confirm temporal good and honor. 16, 2330. That Christ forbids to spread his miraculous signs, he does, so that he gives us an example and a lesson, that we should not seek our honor in what we do good. 22, 301. As long as the idolatries and abominable idolatries of the pagans ruled, it was necessary that Christ and the apostles did bodily miraculous signs, to confirm the doctrine of faith in Christ. 22, 1435.
worthy. By considering God to be a right God, I am considered worthy before him, and he will also show himself to be a right God. 5, 1197.
Worthiness. Papists and Anabaptists unanimously agree against the Church of God that God's work depends on the worthiness of the person. 9, 13.
Würtemberg. Duke Eberhard of Würtemberg praised his country for being able to sleep safely in the bosom of every subject. 22, 1231.
Wuerzburg. The bishop of Würzburg is Duke of Franconia; all bishops have dukedoms; there one has given for the sake of false appearance 2c. 7, 1163 f.
Wurzen. The noise that arose in the year 42 around Easter because of the city of Wurzen between the dukes of Saxony, God has averted and repelled. 2, 586 f. Treaty of the displeasure that arose between the Elector John Frederick and Duke Moritz of Saxony over the capture of the city and the district of Wurzen. 17, 1436: Luther's exhortation to the Elector and Duke Moritz of Saxony to make peace because of the discord over the city of Wurzen. 17, 1440. Luther's letter to Nicolaus Amsdorf concerning the matter of the city of Wurzen. 17, 1446: The Landgrave of Hesse asks Luther and Melanchthon to make representations to the Elector that he cease the Wurzen feud. 21b, 2742 f. Luther expresses his joy to Chancellor Brück about the peace negotiations in the dispute over Wurzen and sends him his writing about it, half finished in print. 21b, 2743 f. At the request of the Landgrave of Hesse, Luther asks the Elector to be found gentle and kind in the peace negotiations over the Wurzen dispute. 21b, 2744. Luther expresses his joy to the Landgrave of Hesse about the prospect of a settlement of the Wurzen dispute. 21b, 2746. Luther thanks the chancellor Brück for
Writings sent to him and report on the Wurzen dispute. 21b, 2747.
Spice dedication. All kinds of superstitions have followed from the consecration of spices, and they have given rise to sorcery and all kinds of superstitions. 13, 1210. It is not only annoying but also ridiculous that the papists make such a big fuss with the consecration of sausages on the day of the Assumption of Mary 2c. 13, 1210.
Deserts. In the land toward the east there are deserts as large as a country in Germany, in which one finds nothing to eat and nothing to drink 2c. 11, 2236.
Z.
Zacharias. The name Zacharias means: a sermon, remembrance of the Lord. 7, 1527.
Luther writes to the council of Roßwein that he is pleased with the appointment of M. Johann Zacharias (Petzensteiner) as pastor. 21b, 2462. Luther resists the princes of Anhalt, Johann and Georg, the appointment of M. Johann Zacharias (Petzensteiner) as pastor in Dessau. 21b, 2464.
Zacchaeus. Zacchaeus means pure; these are such people who want God to be pure and to be right in his word. He considers them to be Zacchaeos, that is, pure or blameless. 9, 1813. Zacchaeus was the living temple of God, to whom salvation had come, in whom the grace of Christ dwelt. 11, 2427. Through faith in Christ, Zacchaeus becomes a child of Abraham, that is, his sins are forgiven, and is a child of eternal life. 13, 1298.
Trepidation. The trembling is an epitome of the punishments of hell. 9, 1494. The war of trembling also attacks the holy of holies. Others call this temptation the spirit of blasphemy or the restraint of grace. 9, 1494.
Number penny. God does not let himself be fooled or deceived like a child with a number penny, so that he does not see your wickedness. 3, 1831.
Quarrelsome. It is not necessary to argue with the quarrelsome, for they do not seek the truth but only honor and glory. 7, 158.
Spell. As the senses are corrupted by the physical spell, so the hearts are corrupted by the spiritual spell. 9, 264.
Magic. Various types of sorcery are described. 3, 1139 ff. That you do not respect faith, and do sorcery with God's words, that is, shamefully misuse the words and conjure with them. 7, 1654.
2102Wizard ten number . 2103
If God gives me one thing, and I do another, and still want to be right, that is actually called sorcery. 7, 1995. Sorceries are not nothing, but can harm, which many do not believe. 8, 1612. Sorcery is a cunning artifice of the devil, who, it is said, can restore to health a limb he has corrupted by his deceptions. 9, 256. Sorcery makes a covenant with the devils, idolatry with God, but not with the right God, but with a made God. 9, 708. Those who practice sorcery can give things a different form, so that a cow or an ox appears, which in truth is a man 2c. 11, 320. Sorcery is a manifest renunciation of God; for the trust in help, which should be expected from God alone, is transferred to the creatures and to Satan. 14, 1105. Luther still has a crystal with him, which was used by Duke Frederick of Saxony; it is decorated with golden Hebrew letters and signs, no doubt for the sorcery of the Jews. 20, 2066 f. Even though the soul is freed through faith in Christ, our body is still subject to the devil's murder. That is why sorceries are brought against the believers. 22, 781. Luther believes that his diseases are partly sorceries and not purely natural. 22, 781. According to Job's example, one should stop against sorceries with prayer for God's blessing. 22, 782. Sorcery is a shameful, abominable apostasy, since one goes from God, to whom he has pledged and sworn, to the devil, who is God's enemy. 22, 784. The land of Canaan lies between Egypt and Syria; these were superstitious peoples, full of idolatry, therefore Canaan will undoubtedly have been infected with sorcery. 22, 1564.
Wizards. The magicians often suddenly awaken thunderstorms and thunderclaps. 2, 8: One should not seek help for illness from magicians. 3, 1142. It is not only forbidden to perform the conjuration of magicians, but also to believe that it is true. 3, 1149. The sorcerers and the weather-makers also use a sign or creature, as spices and herbs, and speak holy words over it, but God has not told them to. 7, 703 f. The devil also has his priests who help him carry out his ministry, and will not do it without the sorcerers. 7, 1354. The sorcerers misuse the names of Jesus, Mary, the four evangelists, the three holy kings 2c. for their evil wickedness and wooing. 7, 1653. Sorcerers are black artists, blessers and any others, who by a covenant with the
Devils deceive their neighbor, harm him, steal from him. 8, 1611.. Some of them have come and wanted to do other things that are not in nature; they have become black artists and sorcerers. 11, 2104. The sorcerer and black artist, the abbot of Spanheim, had managed that Emperor Maximilian had seen all deceased emperors and great heroes walking in his chamber. 22, 759.
Sorceresses. Many sorceresses find themselves burned from time to time, because they have courted the devil and held on to him. 1, 447. The sorceresses cling to the devil and accept his help. 3, 1725. The devil and the sorceresses often cause the weather to strike cattle, grain, houses and farms. 7, 1354. Luther believes that the sorceresses, with the help of the devils, under God's permission, can in truth harm small children, as a punishment for the unbelievers. 8, 1463. The devil can harm the children through his sorceresses, either with heart potion, or he can make them blind, or steal, or lead a child away completely 2c. 9, 256. Luther says: When I was a child, there were many sorceresses who bewitched cattle and people, especially children. 9, 708. Luther says: "When I was a child, the sorceresses harmed the seeds with storms and hail; now one does not hear such things, because the gospel pushes the devil from his throne with his deceptive work. 9, 708. With the sorceresses it does not apply that they use God's creature with God's word, because the third part is not there, that God himself has commanded to use both so. 10, 2068. The milk thieves and other sorceresses often do great harm. 20, 2044.
Conjuring. It is not to be told what devilish ghosts do with spells, conjurations, disbelief, because they do not need God's name and trust him with nothing. 10, 1326.
Zebaoth. God is called in the Scriptures a LORD of hosts, as one who is always in the field against the devil, who does not rest. 5, 639. God is called a God of hosts, that is, a duke of hosts; he lies in the field everywhere. 9, 916. Our God is called the LORD of hosts, that is, a LORD over the hosts; by this he shows that he is almighty, and through us victorious over the prince and god of this world, the devil. 9, 1195. The LORD of hosts, that is, the LORD of warfare or of the hosts. 18, 1881.
Ten number. The number ten is the number of a complete whole and a perfect sum. 3, 1343. Because the decimal number is the circle of the whole count, it signifies the ge-.
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The number of all those who are to be converted to the faith in any language. 14, 2079.
Tithes. Tithing of all kinds of goods is a fine, beneficial right. 3, 615. Of the triple tithes in the old covenant. 3, 1483 ff. Tithing is a fine commandment of Moses. 3, 8 It would be good if all other treasuries and taxes were abolished and turned into tithes. 3, 1484. The tithe is the finest interest, and has been in use from the beginning of the world, and is praised and confirmed in the ancient law. 10, 854. Luther writes to Capito that tithes are good and to be kept, but the re-purchasable interest should be abolished. 21a, 626.
Signs. The scripture knows nothing about spheres, and says that the sun, moon and stars are attached to the firmament, that they are signs of things to come. 1, 52. Moses speaks (Gen. 1, 14.) of the signs, which God points out and shows, so that men in general are either admonished or frightened. 1, 55. God put skirts made of skins on the bare human beings, Adam and Eve, as a sign that he wanted to handle, protect and preserve them. 1, 603. This is actually the sign that they comfort, not that they frighten, and in this way God also created the sign of the rainbow. 1, 604. The devil deals with it for and for how he may obscure the visible images and signs that God has given us and put others before our eyes. 1, 1048 f. Besides the word we have signs, baptism and the sacrament, that we may both be assured of God's grace through word and sign. 3, 111. There is no more precious sign of God's grace and mercy than when he lets himself be heard. 3, 267. Reason scoffs at the signs of God, circumcision, baptism and the Lord's Supper, because it is offended by them. 3, 295. The signs of God are a proof before the people. 3, 296 God does no sign where it is not highly necessary. 3, 723. No sign is necessary to prove that the gospel and the law are right. 3, 724. St. Paul calls the devil's signs and wonders lying powers and seduction. 3, 793. It is a great sign and miracle of God that some still accept the gospel. 3, 796. The sign of Christians to take hold of God is the work and merit of the Lord Jesus Christ, baptism and the Lord's Supper. 3, 1032 f. The sign for the Jews to take hold of God was the execution from Egypt. 3, 1032. The devil, in order to destroy the faith, did many lying signs during the pilgrimages to the saints, with apparitions of spirits and the like. 3, 1537.
The way in which the devil and the witches perform signs. 3, 1538. No new word is ever revealed without subsequent signs. 5, 432. Christ sits at the right hand of God in invisible being, but rules and works on earth through outward, visible signs, the preaching of the Gospel and the Sacraments. 5, 972. God has added signs to his word, either to confirm faith or to maintain the fear of God. 6, 284. God does not want to give the Holy Spirit without signs and an outward thing. Therefore, He instituted in the Church the Magisterium, Baptism and the Lord's Supper. 6, 284. The sacramentarians err when they say that God added signs to the word so that they should be outward signs of confession or marks of love. 6, 284. Baptism and the Lord's Supper are signs by which faith is established and strengthened. 6, 285. After the gospel was made known through the apostles to all ends of the world, the signs ceased, because now there is no longer any doubt about the truth of the gospel. 6, 1455. We should now no longer demand signs for the confirmation of the word, which is already so clearly confirmed before. 6, 1455 f. After the church is established and the world is filled with the Gospel, signs and wonders cease. 6, 1671. The signs are not meant to frighten the Christians, but to comfort them, so that they may look upon it with joy when the sun, moon 2c. looks sour and gloomy. 7, 1482 s. We are to examine and judge the signs, since also such signs happen, which happen apart from Christ, yes, against his word and faith, therefore certainly are devil signs. 8, 347. Signs are sometimes done by the ungodly, with which the devil beguiles the people. 8, 684. When the church was gathered and confirmed with visible signs, there was no need for the visible mission of the Holy Spirit to continue. 9, 493. The helicopters of heaven are directed from eternity to make signs before the last day. 11, 51. The Gospel teaches you that all the great winds and the water showers are signs. 11, 55. There is no doubt that the sun, moon and stars were created to be signs. 11, 304. the magicians have had no more than a sign in the star, they have used it no further than a sign. 11, 305. That the magicians recognized the star as a sign, that it signified an evil king, they perhaps got from divine revelation. 11, 306. God has always given an outward sign in addition to his word, which makes his word all the more powerful for us.
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tiger made. 11, 953. God has added an outward sign to his word, as baptism and the sacrament, so that we are strengthened in the faith. 2c. 11, 953. Where there is a Christian man, there is still the authority to do the signs, but no one should be under the obligation to do them unless necessity requires it. 11, 957. Because the gospel has now been spread and made known to all the world, it is not necessary to perform signs as in the times of the apostles. 11, 957. The disciples did not practice signs all the time, but only to testify to the word of God and to confirm it by miraculous signs. 11, 957. The signs were given for testimony and public proof of the preaching of the gospel, therefore they had to be especially strong in the beginning. 11, 988 f. Whoever wants to persuade you that the Holy Spirit has moved him to preach, and he does it out of Christian impulse, from him signs are to be demanded as a testimony. 11, 1426. From those who say that God has called them, that the Holy Spirit drives them, that they have to preach, one should demand signs, besides the right teaching. 11, 1910. The archfathers did not have baptism like us, nor circumcision like Abraham, but they had this as a sign, that fire from heaven burned their sacrifice 2c. 11, 2098. When Christ came, the sign of circumcision ceased, and he gave us a clearer sign, namely baptism. 11, 2099. to the sign of circumcision the patriarchs had the word and promise, since God said to Abraham: "by your seed shall all the nations of the earth be blessed." 11, 2099. The sign that God gave to the archfathers, that fire from heaven burned their sacrifice, was granted from Adam to Abraham; then circumcision followed. 11, 2098 f. God wants to teach us by visible signs and bodily voice, so that we would be certain of his will and not wander around with our devotions. 2c. 12, 1905. God has always, from the beginning of the world, when he wanted to make something new, let special great signs precede it. 13, 10. 1374. The Lord gives this sign of the destruction of Jerusalem: when they see an army encamped around Jerusalem, the end will not be far away. 13, 11. 1376. Some signs come suddenly and fall against all mathematics, like the darkness at the time when Christ hung on the cross. 13, 12. When the earth will tremble, the sky will shake, the sun and the moon will look sad and sour, it shall be a sign to you like the sap and leaves on the trees, that you shall wait for the eternal summer with joy. 13,
16 f. The Lord's final opinion has been that people should look more to the word than to the signs, which must serve as a testimony to the word. 13, 943. The signs and wonders that are right agree with the word of our Lord Christ and do not deviate from the word. 13, 994. Paul calls the signs and wonders of the devil lying signs, so that the lies are confirmed and the people are led away from the truth and the word. 13, 994. The signs that Jesus did in the presence of His disciples serve for the right faith, and they are written out so that one should believe. 13, 1041. Christ performed the signs so that he could reveal that he was not only a man, but also true God, and that everyone could seek help from him against the devil, sin and death. 13, 1041. As the signs that will precede the last day, the Lord states that signs will be seen in the sun, the moon, the stars, the sea, the waters, the people and in the sky. 13, 11. 1376. When we see some signs of the last day, we are to look forward to that future, and not wait until they have all happened, lest we be hastened. 13, 12. 1376. Although it is not strange that the sun and the moon lose their light, and it is also natural, it is still a sign. 13, 1376 f. The eclipse at the time of Christ's passion on the cross occurred during the full moon, and was therefore a special sign and miracle. 13, 1377. These twenty years have seen many strange signs, such as, a rainbow around the sun, parhelia, three comets in two years, and often earthquakes in other places. 13, 1377. The pious perceive the signs of the last day, are terrified by them and fear, because they accept the warning with the signs; the wicked despise all warning. 13, 1378 f. The Lord comforts His Christians that they should not be terrified or afraid of the signs of the last day, but rejoice. 13, 1379. When the signs of the last day appear, God will take us out of this pitiful valley and set us in such a life, where there will be neither misfortune nor sadness. 13, 1389. The Christians see the signs of the last day as a certain indication of their salvation. 13, 1389. Because God has threatened the world that he will let false, lying signs happen through the devil and his messengers, for the punishment of those who have not believed the truth, one should not believe. 13, 2568. Let no sign be believed after the gospel has gone out into all the world and has been sufficiently confirmed by miracles and signs. 13, 2568. It is written in the New Testament for us to believe.
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The baptism was given as a sign for the sign that the old Adam should be killed. 14, 1522. God has always kept it this way, that he confirmed the words of the prophets with a sign, or added a sign to the visions. 14, 1522. This is the way in all prophets and everywhere in the Scriptures, that some sign is added to the word, by which it is confirmed. 14, 2054. It is customary in all prophets that signs are added to the sermons. 14, 2126. The signs should serve and follow the word, and not the signs lead the word. 15, 2329. Through all the signs of Benno, not the confirmation of the Gospel is sought, but his intercession, the glory of the Church of Meissen and the glory and power of the Roman Church. 15, 2335. If God binds himself to a sign, as he binds himself to it, he is truly with the sign, as he was truly with the mercy seat. 17, 1978 The signs by which one can outwardly notice where the church is in the world are baptism, sacrament and the gospel, and not Rome, this or that place. 18, 1024. We should by all means not admit any doctrine that has not first been proven with divine signs. 18, 1727. John says of Christ's signs, not all of which are written, so Emser and comrades interpret it to mean human laws and works. 18, 1298. Thou shalt be sure that the signs, which alone are without word, are signs of the devil. 19, 1135. God does not do a sign without his divine word; first he speaks, then he does signs. 19, 1135. We Christians have no outward sign to set us apart from other peoples, except the sacrament and baptism. 20, 39. Luther does not think much of crosses and similar signs that appear in the sky, because they are commonly devilish and deceitful signs. 22, 1554. Christ did such signs, which no one but God alone was able to do; yet the wickedness of the Jews took upon themselves to blaspheme and defile them with lies. 20, 2031. False signs are much more difficult to detect under the papacy than among the Turks, because they are done under the name of Christ, as by his Christian saints. 20, 2185.
Soothsayers. Sign interpreters are those who either prophesy from birdcalls or follow astronomical observations. 14, 1104.
Zeiger. Luther asks the Elector for a salary for the preacher Zeiger in Belgern. 21a, 1010.
Zeile. Luther warns Aegidius Freund, Schösser in Torgau, not to proceed too quickly with the captured Hans Zeile. 21b, 1814.
Time. That life will be without time; the pious will have an eternal day, the wicked an eternal night and darkness. 1, 53. Times, that is, that we count days and years, is God's good deed and gracious order. 1, 53. Children and unreasonable animals know nothing of time because they lack the ability to count. Where there is no number, there is no time. 1, 53. The word time almost everywhere means feast or celebration among the Hebrews. 1, 58. The reckoning of time is especially necessary for the sake of the Jews, so that they may be reckoned for the future of Christ. 2, 845. The reckoning of time is very useful to understand the holy scriptures correctly. 2, 845. To count and know the time, we do not have from our art nor thoughts, but it is ordered by God. 3, 40. In the pleasant time are the saints, when God stirs them and home infests them with the light of grace. 4, 1674. There is never a more evil time than in the time of grace and peace, that is, when one preaches of God's grace and peace, that is, through the gospel. 5, 45. God is outside of time; he is a spiritual being, therefore he cannot beget of himself anything temporal, nothing corporeal, but he begets that which is like him. 5, 130. We have the difference of the times, that with us "today" is something different than yesterday or tomorrow. Eternity does not know this difference. 5, 136 f. The Gospel is the last sermon; all times have now passed away, but now at last it is revealed to us. 9, 997. The time after the ascension of Christ is called the last time or the last hour, not that the last day should come soon after, but because after the preaching of the gospel no other shall come. 9, 997. 1157. The last time is that in which we are, now from the ascension of Christ until the last day. 9, 997. The last time is the time of grace, since the gospel is preached after the ascension of Christ into all the world through the apostles, and will continue until the last day. 9, 1157. Because there is no reckoning of time in the sight of God, a thousand years must be before Him as one day. 9, 1393. The apostles called this time the last hour, not because of the shortness of time, but because this teaching is the very last, so that one must not wait for a new teaching. 9, 1434. In that world there is neither time nor hours, but everything is an eternal moment. 11, 1205. Time in itself is good, and God gives us the right golden year of his word and grace, and yet evil time, that is, full of irritation of God's word and will 2c. 12, 934 f. If the length of time were sufficient for excuse, the Jews would have the very best
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They had a cause against Christ, whose teaching was different from what they had heard in a thousand years. 15, 1479. One must show other reason than the length of time and the sense of men. For the pagan faith has lasted much longer than the Christian faith and has had ten times as many people. 19, 251.
Age. That the poets also call the time of the first world the golden age, they have no doubt from the tradition and teaching of the fathers. 1, 436.
Time words. In the Scriptures, one must pay more attention to the tense words than to the nouns in order to understand the spirit. 4, 696.
Zell. Luther wishes Catharina Zell in Strasbourg luck for her knowledge of the gospel and for her marriage with Matthias. Zell 2c. 21a, 670 f. Luther testifies to Mrs. Catharina Zell his willingness to enter into good agreement with the people of Strasbourg. 21a, 1621 f.
Zealots. The Evangelia call Simon of Cana and Judah Zealots, that is, of Cana. 20, 2066.
Zelst. Luther writes to Johann Zelst in Bremen about the sects and enthusiasts in East Frisia. 21a, 1463.
Zephaniah. Zephaniah was in the time of the prophet Jeremiah, because he prophesied under King Josiah, therefore he prophesies the same as Jeremiah. 14, 64. Zephaniah prophesies gloriously and comfortingly of the joyful and blessed kingdom of Christ that would be spread throughout the world. 14, 65. Even though Zephaniah is a minor prophet, he speaks more about Christ than many other major prophets, even about Jeremiah. 14, 65. Among the minor prophets, Zephaniah prophesies most clearly about the kingdom of Christ. 14, 1604. The prophet Zephaniah, like the previous prophets, prophesies very clearly and with many words about the kingdom of Christ. 14, 1656.
Zerbst. Luther sends the preacher requested by the mayor and council of Zerbst. 21a, 566. Luther promises to send a preacher to the council of Zerbst. 21a, 1040. Luther sends Johann Pfeffinger to Zerbst as a pastor. 21a, 1043. Since Pfeffinger was held back by his congregation, Luther sends Hieronymus Werner to Zerbst as pastor. 21a, 1047 f. Luther asks the Zerbst council to finally be satisfied that Pfeffinger, whom they had only accepted on probation, could not come to them. 21a, 1063. Luther promises the council of Zerbst that he will work diligently to give them
to procure a capable preacher. 21a, 1083. Luther indicates to the council of Zerbst that the preacher Niclas is ready to go there, but is held up by bad roads. 21a, 1096. Luther promises the council of Zerbst to look for a preacher for them. 21a, 1212 f. Luther sends Heinrich von Lemberg as preacher to the council of Zerbst. 21a, 1262 f.
Zerbst, Joh. Luther asks Prince George of Anhalt for a scholarship for Johannes Zerbst. 21b, 2987.
Broken. The Holy Spirit says of God that he is such a God, who in his ultimate purpose deals with nothing else than to look upon and love the broken 2c. 5, 609. The Holy Spirit reproaches us that God does not want to bruise the bruised even more, but is a lover of the bruised, afflicted and miserable. 5, 610. The brokenhearted admit the physician Christ, who teaches that this is not a disease unto death, but the most acceptable sacrifice to God. 5, 611.
Separation. By dividing the language, those at Babel felt that God was ungracious and condemned their building, by which they sought glory. 3, 203. If the devil cannot effect the separation of the church through the pope and emperor, he will do it through those who are still in agreement with us in doctrine. 12, 1175.
Zeltler. Bernhard Zettler asks Luther and Bugenhagen for their intercession with the Elector for his future support. 21b, 3044 ff. Luther and Bugenhagen intercede with the Elector for Bernhard Zettler. 21b, 3047.
Witness. According to his nature, every man is a false witness, a traitor, a liar, and no true word comes out of his mouth. 3, 1'125. Christ also calls the Holy Spirit a witness, because he not only witnesses inwardly in the heart, but also outwardly through the mouth and word of the apostles and preachers 2c. 13, 2044.
testify. From the word testify and Zeugniss. 4, 1625.
Testimony. False testimony is a common vice in the world, because man who does not have the Holy Spirit is attached to good. 3, 1124 f. The sermon of the Lord Christ is called a testimony, because it is a sermon that reason does not understand. 7, 2074 f. He who accepts God's testimony believes in the Son of God; he who does not accept it does not believe, nor does he have the testimony of the Son of God with him. 9, 1510. He who accepts the Father's testimony of the Son will have eternal life. 9, 1511. Do you want
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If you want to have eternal life, you must necessarily have the Father's testimony of the Son, so we must remain firm in this testimony. 9, 1512. The testimony of God does not come to us without the oral voice or through the Scriptures. 9, 1514. God, who has revealed Himself with certain testimonies, wants us to ask of Him grace, wisdom, righteousness, life, relief from our misery and eternal blessedness. 9, 1761. God's word is called testimony because God speaks through people who are His witnesses to the people. 14, 1834. What is secret, one should let remain secret or punish secretly, otherwise one speaks false witness. 10, 78. Luther's testimony for Gregor Morgenstern, a former Augustinian. 21a, 555. Luther's testimony, given to a messenger, that he was still alive. 21b, 2162. Luther's and Melanchthon's testimony for Bartholomäus Georgiewitz, a Hungarian who had been a prisoner in Turkey. 21b, 3013.
Procreation. We owe it to God to give thanks for the rest that remains of the work of procreation, however frail and corrupt it is. 1, 206. As in the innocent nature the work of procreation was completely holy and pure, so after sin the leprosy of fornication has even attacked this part of the body. 1, 205.
Zeuner. Luther wants to send Caspar Zeuner, since he himself is unwell, an expert opinion from others on the arrangements of the ceremonies. 21b, 2840 f.
Ziegler. Ziegler, Bernhard, Hebrew professor in Leipzig. 3, 1901 Luther would like to see his dear friend M. Bernhard Ziegler in Leipzig, Hebrew professor, charged with purifying the Hebrew Bible with other Hebrew scholars. 20, 2106. Luther recommends Bernhard Ziegler as a teacher of Hebrew at the institute of studies to be established in Ansbach. 21a, 1334. Luther asks Chancellor Vogler to help the Margrave of Brandenburg to promote the Protestant preachers and especially M. Bernhard Ziegler. 21a, 1736 Luther, Bugenhagen and Melanchthon decline the invitation of the Leipzig theological faculty to Bernhard Ziegler's doctorate, because on the same day Erasmus Alber receives his doctorate 2c. 21b, 2904 ff.
draw. No wisdom, prudence, bloodshed or almsgiving helps to salvation in Christ, 2c. but the Father must draw him. 7, 2286. Christ clearly says: He alone comes to me, and no one else feels the faith without which the Father draws to me. 7, 2287. When one preaches that God is angry
and you have to reconcile him with good works 2c. if you do not want to be condemned: this is not drawn but deterred. 7, 2288. When you hear the word and accept that the Father sent the Son into the world, it is not reason that draws you, but the divine word. 7, 2289. The Father leads and draws us to the Son through his mouth, teaching and word. 7, 2290. The Father draws outwardly through Christ's word, and inwardly through the Holy Spirit. 7, 2296. For the Father to draw is to hear the mouth of Christ and to learn from Him, and not to depart from His mouth. 7, 2299. If men are to believe that Christ, who was crucified, is the Son of God, it is necessary that the Father teaches and draws them. 7, 2306. He who has taken hold of God's word and trusts in God has a sure sign that he is the one whom God has drawn. 11, 1139. God draws and teaches by giving the Spirit. 18, 1959. Christ is held forth by the illumination of the spirit, by virtue of which man is drawn to Christ by the most loving impulse, or rather God suffers to draw him. 18, 1959. God Himself holds forth His Son Christ, and yet no man follows unless the Father inwardly holds forth and draws in another way. 18, 1959. The drawing is a friendly curling and pulling, as otherwise a charming man pulls people to him. 7, 2287.
Adornment. The greatest adornment of a woman and a virgin is a chaste restraint. 3, 1237.
Gypsies. The Gypsies always have wedding and baptism wherever they go, so that a harlot is ten times a bride and a child ten times baptized. 10, 782.
Zimmermann. Luther recommends to Spalatin Kilian Zimmermann, who has either been expelled from Glaucha or has escaped, and asks that he be given some position. 21b, 2070.
Interest. We would gladly agree that six of a hundred interest would be given, or still be satisfied that seven or eight would be given. 2c. 7, 1198. Now the great merchants take twenty and thirty florins per annum interest from the hundred, and the main sum remains nevertheless with those who have to give the great interest. 7, 1198. The interest, which is not given over four and five on the hundred, is not usurious for the sum half, but that they are certain, and do not stand in the danger 2c. 10, 356. Where I buy interest on a named land, I do not buy the land, but the work.
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and the interest man's toil on the land, so that he may bring me the interest. 10, 850. According to the secular laws, there should be a pledge with the purchasable interest, and not too much should be sold by the hundred. 10, 911. Luther asks Spalatin for help in collecting the interest for the monastery. 21a, 143. Strauß condemns the interest of the redemption as usurious; but if it were brought into proper order, one could not blame it. 21a, 676. If one wants to abate the interest, one must not go to it and suddenly abate all of it. 21a, 741. If one wants to justify the interest, there are two ways: the first is to bring it into line according to human laws, namely, to give 5 florins per hundred 2c. 21a, 742. Luther and his friends consider it best that the 500 florins, which Mrs. Jörger has set aside for poor students, be spent on interest 2c. 21a, 1734. 21a, 1734. Since no pledge is used, but the money is badly lent on interest, and one has to demand the main sum for a certain time, it is not right. 22, 238.
Compound interest. Compound interest is now called the envelope. 10, 876.
Interest Purchase. The greatest misfortune of the German nation is the purchase of interest; if it were not for this, many a man would have to leave his silk, velvet, gold, specie 2c. Probably leave it unpurchased. 10, 347. Interest-buying weighs down all countries, cities, lords and people, sucks them dry and brings them to ruin. 10, 844. Interest purchase is when I give a hundred guilders from myself to another on a fertile estate and take five guilders from him in return. Thus he sells me the interest; I am the buyer, he the seller. 10, 846. When buying interest, one should name the reason and actually determine it. 10, 848. Where there is no danger in the purchase of interest, there is usury. 10, 850: The purchase of interest should not be so mean or necessary, unless in large sums and brave goods; but it tears into the pennies and pennies. 10, 851: In short years, as long as the purchase of interest has been, namely at a hundred years, all principalities and countries are impoverished, displaced and spoiled. 10, 855. Luther says: I respect that the purchase of interest is not usury; but I am concerned that its nature is that it is sorry that it does not have to be usury. 10, 861. The spiritual state is founded almost on pure usury through the purchase of interest, which the pope has appointed as the restraint and patron of avarice and thus devours the world. 11, 355 f. Luther passed judgment on Jakob Strauß's doctrine of the purchase of interest, saying that those who pay interest are not guilty of usury, nor do they consent to it.
21a, 612. Luther speaks out against the council at Danzig about the purchase of interest. 21a, 741 f.
Interest man. The most dangerous thing in D. Strauß's booklet is that the interest man is not guilty of handing over the debt to the usurer, otherwise he would consent to the usurer and sin with him. 10, 912. The interest man is excused if he tells the interest lord of the usury, but shall nevertheless agree to give the unjust interest or usury. 10, 912.
Zion. The Church of Christ is called "Mount Zion" because it began there and was established through the sending of the Holy Spirit. 4, 269. The name Zion designates a waiting place. The church is called this because it seeks the things above, and because in it are the right watchmen and the watchful in spirit. 4, 270. Now Zion is the whole earth; for everywhere where one believes in God, the God above all gods is seen on Zion. 4, 1176 f. Zion was the place where God wanted to be called in the old covenant; therefore this place is called strength, kingdom, glory, honor, beauty or adornment, also rest of the Lord. 4, 2002. The Israelites also worshipped Christ, whom the promise included, under the cover of the promise in Zion. 4, 2004. All the prophets prophesy that Christ will have his seat on Mount Zion as the son and heir of David. 5, 119. Since God made Christ king in Zion, it follows that he is a man, since he is king in a physical place. 5, 129 f. Where God is with His Word and Sacrament, there is also the right Zion. 5, 624. He who believes in Christ and confesses, praises and calls upon Him, praises and gives thanks to the right God in the right Zion or Jerusalem. 5, 624. No other doctrine has gone forth from Zion than that which we have and preach in the four evangelists and through the holy apostles. 5, 971. The law, the teaching of works, is given on Mount Sinai; the teaching of faith, of grace, is said to proceed from Zion. 6, 35. The people, the congregation of believers in Christ, is the eternal Zion, over which the Lord will be King, therefore a bodily restoration of the place is expected in vain. 14, 1077.
Zither. It is funny that the psalms with the title "Zum Siege" (ad victoriam) were sung on zithers. 4, 520.
Zoilus. Zoilus (the reprover of Homer) was thrown down alive from a rock; Homer, however, has remained the prince of the poets to this day. 5, 1578 f.
Tax collector. At that time, tax collectors were people who received a city, customs duty or other
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and gave them money called money from it. 11, 1243. The tax collectors were notorious in all countries, that they were such scoundrels, in whom not much piety and respectability could be sought. 11, 1243. The tax collector must have known beforehand in his heart that God is gracious, merciful and kind to all those who recognize their sin, call upon him and desire mercy. 11, 1487. The publican gives God the sacrifice of praise and himself sin; he puts himself to shame and sets truth above himself; thus he gives God the highest honor, the right worship of God. 11, 1488. Where the publican had not heard God's word, it would have been impossible for him to have known his sin; confession would not have happened where he had not had faith. 11, 1488. The tax collectors were, as with us the bailiffs are, who leased customs from the Romans for a certain amount of money, and afterwards scoured and scraped the people as they pleased. 13, 829. The publican gives glory to God that he is kind and merciful, but there is nothing in him but all sin; these are the right fruits of faith. 11, 1488. The name tax collector meant among the Jews such a person who lives in public sins and vices, serves neither God nor the world, and only makes a habit of robbing, toiling 2c. 11, 1497. Everyone considered the tax collectors to be miserly and public sinners, who had such an office, in which they were stingy and put all plagues on the people. 13, 829. The Jews called a man a tax collector when they wanted to say of him that he was a public sinner and did not ask about God or his neighbor. 13, 1245. It is a beautiful and comforting image that our dear Lord Christ sits among tax collectors and sinners, taking all pleasure and joy in them 2c. 13, 1247.
Anger. The best means to break anger is that he be slow to speak and slow to anger when he should be enraged. 3, 1269. St. Gregory says: It is better to avoid anger by silence, than to prevail with back talk. 4, 368. Christians should not be moved to anger by the wickedness of the ungodly, for God will soon put an end to their ungodly nature. 5, 312. If your anger is at its best, you have lost God's grace and favor and have become like the wicked. 5, 315. Through anger, all good works are removed, such as praying, fasting, mortification, almsgiving and others. 11, 1353. Brotherly anger also comes from love, because I love a person dearly, and I am angry,
That he may not cease from sin and amend himself. 11, 1362. Christians should beware that they do not fall into anger and impatience, but rather think about the great goods and gifts they have. 12, 590. Nature is so evil and unjust when it is offended that it is not satisfied with the same, but does not spare its neighbor's honor, even life and limb, from anger and revenge. 12, 751. Man's own wrath is too evil and cannot be satisfied; he gives ten, twenty blows for one, a hundred evil words for one word of reproach. 12, 751. Anger and revenge think nothing but to do harm and evil; therefore, rather, make an effort to do good where you can. 12, 752. Flesh and blood cannot help but feel a movement toward anger and impatience, especially when it receives evil for good. 12, 919. The devil uses it to light a fire out of anger and displeasure between you and your neighbor. 12, 919 f. Even though you would have been hurried by anger and gone too far, do not continue and do not keep the anger with you, but curb and ward it off 2c. 12, 920. Where anger is followed, it does not allow anything right to be done, but causes man to fall, so that he sins against God and his neighbor. 12, 920. This belongs to the new man, that he can overcome wrath, so that he will not be pushed away again by the devil from the faith he has started. 12, 920. Where a man follows the provocation of his flesh to anger, he is already led by error into the damnation of the old man and is not powerful in his own right. 12, 921. He who does not want to control his anger, and can hold anger longer than one day or overnight, is not a Christian. 12, 921. Those who carry anger and hatred forever, for years, is no longer a human anger, but the devil's anger from hell, which cannot be satisfied nor quenched. 12, 921. It is the same impulse to anger and to pleasure in the godly and the godless; in grace it does nothing, apart from grace it reigns. 18, 1138. God can still be patient that anger stirs in you, although such is also sinful; only that you quench it by remembering God's word and your faith 2c. 12, 922. Let God's wrath be held up to the people, not only for the sake of the unbelievers, but also for the sake of the believers, so that they do not indulge in sin. 1, 1244. This is the greatest wrath when God is silent and does not speak, and the greatest grace when he speaks kindly. 3, 409. Under the wrath of God we should take hold of his kindness, so that we will not be despondent.
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3, 1404. Against God's wrath no mammon, friend or force can help. 3, 1771. If someone is frightened by feeling the wrath and anger of God, he should not flee to anyone but the angry Lord Himself. 4, 528. The apostle Paul calls wrath death and hell more often than Rom. 5, 9. 4, 543. We cannot appease the wrath of God with any works and cannot earn grace. 4, 1599. God hides His wrath against the Turk, the Pope and the bishops who rage against the Word for a time because their actions are in vain and He gives them room to repent. 5, 101. When the godly weep and groan, but the wicked surely rage, God is moved to anger. 5, 108. When God speaks in His wrath, whole nations fall and can in no way protect themselves by their own strength or power. 5, 113. God spoke in his wrath when he sent the Romans over Jerusalem, and the Vandals and the Goths over Rome. 5, 113. All the saints feel the wrath of God, but through Christ they also overcome it. 5, 773. As soon as the people feel the wrath of God, they should be called to hope and be raised up. 5, 774. This is the highest wisdom, to walk in the knowledge of the wrath of God against sin. 5, 787. It is not condemnable to feel the wrath of God, but the beginning of blessedness. 5, 788. God's wrath, where it goes out of and according to his command, does not come from envy and hatred, but from pure love and good heart 2c. 11, 1360. God's wrath against sin is so great that no one can turn it away, because the eternal person, God's son himself, who himself had to become the sacrifice for sin. 12, 559. The wrath of the office is God's wrath, who does not seek the destruction of men, but only to punish vice, as it is in itself. 12, 751. We have no reason to fear God's wrath, who has given us his one and only Son, and yet must fear it for the sake of the old Adam, who cannot grasp it. 22, 816.
angry. When the heart feels that God is angry, idolatry immediately follows; we then seek remedies that God has forbidden or despair completely. 5, 576.
Breeding. Where marital discipline is abolished, and fornication and dishonor are given room, all order, law and respectability also fall. 1, 1227.
chastise. He chastises and punishes those whom God wants to preserve and keep for eternal life, but he cannot be hostile to them. 13, 567. God judges or chastises us, to
that he may control and defend us, that we may not be condemned, but remain under God's protection and become heirs of the kingdom of heaven. 7, 1972 A father and mother do not scold, push or punish a child because they wanted to strangle it, but chastise it so that it does not fall into the hands of the executioner. 7, 1972.
disciplinarian. When faith is present, the disciplinarian, the law, must give way with its sad and burdensome office. 9, 463.
accidental. To happen by chance does not mean that the work itself happens by chance, but that it happens according to a random and variable will, which is not in God. 18, 1692.
Refuge. Whoever does not take refuge in the Son of God, who sits in the bosom of the Father, is lost. 3, 1028. Christ is set up for us as Lord over all things, that he might help us in all things, and that we might take refuge in him. 4, 664.
satisfied. Those who are not satisfied with their fate are very miserable. 22, 1926.
Trains. When people are on their last legs, they no longer hear or understand anything, so it is in vain to shout in and out to them. 22, 1300.
Listeners. This is great wisdom and especially necessary in the ministry of preaching, that the two kinds of hearers be properly distinguished, so that each may hear the word that belongs to him. 1, 1209 The hearers must serve those with their bodily goods from whom they have received the spiritual. 9, 746.
Future. What we teach, order and set, all this is done to the end that the pious should wait for the future of their Savior on the last day. 6, 10. Christ's future will be a bodily one, in bodily form, seen bodily, but with great power, with a great host of angels and with all glory 2c. 11, 61. If we seriously want to be free of sins, death and hell, we must desire and love the future of Christ on the last day. 11, 62. The last future of our Lord Jesus Christ will take place in great honor and glory. 12, 1010. We should desire and love the last future of our Lord Christ most, if we want to be redeemed from sins and all evil. 12, 1011. Just as the day of Christ's future will bring the greatest security and joy to the pious, so it will bring infinite terror to the wicked. 12, 1011. Through the appearance of His coming...
2120future - Zütphen. 2121
In the future, Christ will put an end to all misery and suffering that we endure for the sake of his name and word. 12, 1298. We should not be afraid of the blessed day of the future of our Lord Jesus Christ, when we shall be delivered from all evil and all things shall be restored 2c. 12, 1299. accept the future of the Lord Jesus Christ at the last day as a future of your salvation, because he comes to help you out of the shameful and hopeless world 2c. 13, 16. 13, 16. Before the future of the Lord Christ will be despised, and the preachers of the gospel will be taken for fools. 13, 1370. We should prepare ourselves for the future of the Lord, because our Lord Jesus Christ will come to judge the living and the dead. 13, 1370. The Lord faithfully warns us to wait for His glorious future, when the wicked will sink into the abyss of hell, but we will be delivered from all misery 2c. 13, 1370. At the last future of the Lord Christ, the air will be full of angels and saints, shining brighter than the sun, and Christ will be in their midst. 13, 1379.
future. It is far better that one should always fear God and pray, than that one should be anxious and plagued with fear of things to come. 1, 55. The Holy Spirit tells us to disregard the present and to look only to the future. 1, 808. Those who walk according to God do not let themselves be drawn away to the future, neglecting the present. 5, 1433.
Zülsdorf. Luther writes to Spalatin that he may get usable, especially strong oak trunks and firewood for his wife in Zülsdorf. 21b, 2528 f. Luther asks Ehrenfried vom Ende zu Wolkenburg to lend some bushels of grain to his Käthe, who has become a new housekeeper in Zülsdorf. 21b, 2602.
Guild. The citizens of Erfurt demand in an article that everyone be freely allowed to practice his craft, unchanged by the guild; Luther refers this to the council. 21a , 786.
Tongue. There is nothing in the whole of man that can do more good and more harm, in spiritual and worldly matters, than the tongue. 10:81. The Holy Spirit did not wait for all the world to come to Jerusalem and learn Hebrew, but gave all kinds of tongues for the ministry. 10, 228. Just as God
When Aesopus wanted the gospel to come to all the world through the apostles, he gave the tongues. 10, 469. Aesopus bought tongues twice, as the worst and the best food. 10, 945. After the disciples became full of the Holy Spirit, they began to speak with other tongues: one with the Greeks Greek, another with the Romans Roman 2c. 13, 2050.
to be angry. That God is angry to the third or fourth degree indicates a physical anger and punishment, not an eternal one. 3, 1064. If God were as angry and punitive as he is kind and merciful and benevolent, we could not bear it. 3, 1066. There is no man on earth, unless he is born again, he must be angry, give evil signs, evil words, nature is not able to do anything else. 11, 1348.
put back. The poet Persius also chastises the pagans for setting aside many things so that their children after them may be rich and prosperous. 4, 1035.
Promise. This is the noble art of keeping God's word and promise, judging according to it and not according to the feelings of the heart, so that help and comfort will surely follow. 5, 269.
Promises. The promises of God are words of the New Testament and also belong to the New Testament. 19, 993. The promises of God give what the commandments require and accomplish what the commandments are called, so that it may be all of God, commandment and fulfillment. 19, 993.
Letter. Letter from Basilius Faber to Christoph von Steinberg on his translation of Luther's interpretation of the first book of Moses. 1, XXVIII. Letter from Veit Dietrich to Johann Ernst, Duke of Saxony, on Luther's interpretation of the first book of Moses, published by him. 1, XXXII. Letter on Luther's interpretation of the prophet Joel from Veit Dietrich. 6, 1478 ff.
zuthun. "Zuthun" is more teaching, and "abthun" less teaching, than the Scriptures teach. 19, 819.
Zütphen. The blood of the brother Heinrich von Zütphen and Leonhard Kaiser and other saints will awaken a rich seed of the faithful. 6, 587. Luther greets from the Wartburg Johann Schwertfeger, Peter Suaven, Heinrich von Zütphen, Lucas Cranach, Christian Döring, D. Eschhausen 2c. 15, 2547. Heinrich von Zütphen has been forcibly freed from the women in Antwerp and now stays in Bremen, where he teaches the Word at the request of the people. 15, 2579. Luther tells Heinrich von Zütphen, preacher in Bremen,
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Some news: of the appointment of several preachers to Magdeburg 2c. 21a, 643 ff. In Ditmarschen, Heinrich von Zütphen, the evangelist in Bremen, was killed and burned with cruel fury. 21a, 680. Luther asks the Christians of Bremen to give thanks for the martyrdom of Heinrich von Zütphen, lays out the 9th Psalm for them, and sends them the story of the martyr's death. 21a, 688 ff. History of the brother Heinrich von Zütphen. 21a, 695 ff.
Confidence. The faith and confidence of the heart in God is the true fulfillment of the first commandment. 3, 1070. Where there is confidence in God's grace and mercy in the heart, the works that are done in it should also be called good and pleasing to God. 3, 1835. The good confidence in God is brought about with great effort, but not otherwise than through the word of God and Jesus Christ. 4, 549. Where the good confidence of the conscience in God does not arise, tribulation will triumph. 4, 549. Christ will not forsake you, and you cannot be forsaken by Him unless you have no confidence in His mercy. 4, 664. Such a heart, which stands in right confidence in God through Christ, is not in our power, but is God's creation. 5, 576. God wants us to place our confidence in Him alone, both in prosperity and in adversity. 5, 569 f.
Doubt. The doubt whether we are in God's grace or not, Christ wanted to tear out of our hearts by his word and visible signs of grace. 1, 1066. How a heart challenged by unbelief should be comforted by God's word, and doubts should be remedied and fought. 1, 1177. Doubt should be completely excluded from prayer, because it is this alone that falsifies and corrupts prayer. 1, 1271. The most grievous of all sins is doubt and distrust of God's word and promise, which will condemn the world and all unbelievers. 1, 1554. The red spirits and the pabst's scholastics teach and hold that one must still be in doubt, as if we were not already by nature fighting against the promise. 2, 2059. When it is a matter of grace and forgiveness of sins, all doubt must be cast far away; but that is up to God alone, who creates such things. 5, 577. It is all sin what he thinks, speaks and does who is in doubt; for everything that does not come from faith is sin. 9, 497. Do not let yourself be driven to doubt in any way, for that is mocking God, if we do not believe the word of God.
ben. 12, 1416. Because the papists teach this piece, that they stand on their works and doubt, as they cannot do otherwise, it is certain that they must be the church of the devil. 17, 1340. The papists torture the consciences with doubt quite miserably, so that one runs to Rome, the other to the Carthusian home, the other to another place. 19, 89.
Doubt. If we doubt that God intended that we miserable and damned sinners should be saved through Christ, we are easily persuaded that we will be saved by works. 1:181 Whoever says, "I still doubt whether God will take care of me as great as he promised in his word," says nothing else than that God is a liar. 1, 1552. If you feel that you are still wavering or doubting, try to get rid of it by daily and diligent practice of the word of God. 1, 1557. This is to be punished especially in the case of the papists, that they teach doubting and take away from righteousness its proper substance and essence, which is trust. 1, 1584. I may and should doubt a man, for all men are liars; but with God one cannot deal in doubt, for he is immutable and not a liar. 2, 183. Every man must be careful not to doubt in any way that he has a God, that is, a Father, Creator, Savior and Giver of all goods. 4, 388. If you begin to doubt and to doubt the promise of the word, you neither have nor receive anything. 5, 242. Those who doubt the gracious will of God and look at their unworthiness can never have a calm heart. 5, 568. He who doubts is neither fit to teach nor to learn, but is unsteady in his ways. 5, 798. Christ does not want us to doubt his goodness, nor to grow weary through impatience and let our courage sink if he does not help immediately. 7, 69. If you doubt the word before you doubt it, you will never know what the word of the Lord is or what the will of his heavenly Father is. 8, 33. If we doubt whether we are in grace, we deny that Christ has redeemed us, we deny all his benefits. 9, 500. The whole of Scripture deals mainly with the fact that we should not doubt, but certainly hope, trust and believe that God is merciful, kind 2c. 9, 507. The pope has taken away God and all the promises and benefits of Christ from the church by this ungodly doctrine that he calls men to doubt whether God is merciful to them. 9, 510. The
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Papists, against the faith and comfort of Christ, have led people to believe that even if they believed in Christ and had done everything, they still had to doubt grace. 11, 1439. Whoever doubted the grace and mercy of God in Christ toward him would do the highest dishonor to his baptism and sacrament and would be punishing God's word and grace with a lie. 12, 210. If you doubt that you are God's child and heir, then you are not a child or heir and certainly do not believe correctly. 12, 287. To teach Christians to doubt grace means to punish God with lies, to blaspheme and defile the Lord Christ, to strike the Holy Spirit in the mouth 2c. 12, 541. It is a shameful, damned doctrine of the devil of the papists that it is right to doubt and that a Christian should doubt grace. 12, 541. We should diligently guard against such sin, that we do not doubt God's word, let it be as false as it can be; for what God speaks will surely be true. 13, 241. The papists' theology teaches that one must doubt grace. 17, 1340. It is not a dispute of words when the papists claim that we must doubt whether we stand in grace; of this we say it fei as much as denying Christ. 19, 1471. Where there is no faith or knowledge of Christ, both doubting and despairing must follow. 8, 638.
Doubter. A doubter does not call upon God, but falls into despair and is silent. 7, 238.
Zweis. Luther consoles Stephan Zweis in Geldern in his imprisonment, which he suffers for the sake of the Gospel. 21a, 1159.
bifemale. According to the holy scripture, he who has two living wives at the same time, like Lamech, is called a bisexual; but the pope calls him who has two wives in succession a bisexual. 16, 2283. What the pope calls a digamus or two-woman. 16, 2282. According to the ecclesiastical law, digamus or bisexuals are not allowed to preach, baptize, administer the sacrament or exercise any office in the church. 16, 2282. A bisexual is not called one who has married several suitors in succession or one widow, but one who has several wives at the same time. 19, 1761.
Zwetzen. Luther recommends Heinrich Zwetzen, former administrator of the monastery at Neustadt a. O., to Wolfgang Stein in Weimar to intercede with his prince. 21a, 499.
Zwickau. The council of Zwickau asks Luther for a preacher to replace Paul Lindenau, who had been dismissed. 21a, 1272. Luther
Luther comes to the conclusion through the behavior of the people of Zwickau that he would like them to completely renounce the service of the Word for a while 2c. 21a, 1585. Luther sharply punishes the mayor and council of Zwickau for their ungodly behavior against their clergy. 21a, 1635: The people of Zwickau cannot stand any preacher or pastor, and no one wants to go to them. 21a, 1645. Luther sends back the letters of the council and Stephan Roth of Zwickau unbroken, because he does not want to have anything more to do with them because of their hostile behavior. 21a, 1651 f. Luther indicates to the clergy in Zwickau that their pastor Nic. Hausmann had been relieved of his office in Zwickau by the Elector in Grace. 21a, 1681 f. If the clergy in Zwickau should be burdened to stay there, Luther does not want to urge them to stay. 21a, 1681 f. Luther chastises the Zwickau council in an ironic letter for its quarreling with the pastor. 21b, 2107 f. After Hausmann and Cordatus had left Zwickau, the people of Zwickau had elected thirteen pastors in one year, but none had agreed to accept this office. 22, 1866.
Zwickau. Luther asks Spalatin to work so that the Elector does not stain himself with the blood of the Zwickau prophets. 15, 1978 Luther sharply rebukes Roth's and the Zwickauers' actions against their preachers. 21a, 1633 f. The mayors of Zwickau complain against Luther about his vehement letter; if he had known the circumstances, he would have judged differently about the dismissal of Soranus. 21a, 1639. Luther defends Nicolaus Hausmann against the one-sided and implausible accusations of the Zwickauers, which have reached his brother. 21a, 1645 f. Luther speaks courage to the Zwickau preachers because of the vexations they have to suffer from the Zwickauers in their dealings against Hausmann and Cordatus. 21a, 1664 f. Luther invites Nic. Hausmann, to whom the Zwickauers strictly demanded the debts, but paid him each year less than they owed. 21a, 1707.
Discord. It is the greatest and most harmful annoyance of the churches to cause discord and division of doctrine, which also the devil drives to the highest 2c. 12, 896.
Zwilling. Gabriel Zwilling confessed that he had erred and done too much for the cause. 15, 2009. Luther recommends Gabriel Zwilling to the mayor and council of the city of Altenburg for a preacher position. 15, 2018.
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Several letters of Zwilling's conversion and improvement, and how Luther tried for him with the Elector, but in vain. 15, 2019 ff. Luther insists on his recommendation of Gabriel Zwilling. 15, 2566. Luther says that it is quite bad to remove Gabriel Zwilling from Altenburg. 15, 2573. Luther writes to Gabriel Zwilling that he is now free to leave Altenburg, after the prince has put another in his place. 15, 2615. The council of Altenburg asks Luther to help them with the prince to keep Gabriel Zwilling as a preacher. 21a, 402 ff. The council of Altenburg asks Luther to provide them with another faithful preacher, because the Elector does not want to leave Gabriel Zwilling there. 21a, 413. Luther admonishes the Altenburgers to accept it as God's will if they cannot keep M. Gabriel Zwilling; but he should continue to preach until another comes. 21a, 417. Luther asks the council of Torgau to give Gabriel Zwilling a building site. 21b, 2184.
force. Those who want to force the heretics to believe are incurring the judgment of God. 3, 1530. No one should be forced to believe, but the Holy Spirit should be given space and honor to work wherever he desires. 10, 1598. God compels us by preaching both hell and heaven, death and life, wrath and grace. 13, 721. No one should be forced to faith or our doctrine; no one has been forced to it until now, but only blasphemy has been resisted. 19, 1726.
Zwingli. Zwingli recently wrote that Numa Pompilius, Hector, Scipio and Hercules will also enjoy eternal bliss with Peter and Paul and the other saints in paradise. 2, 1828. Zwingli wrongly referred to Luther's interpretation of the first book of Moses in order to prove the blessedness of the Gentiles, as such. 2, 1829. Zwingli and Bußer bring a new doctrine among the people, because they would like to be above us. 4, 1500 Zwingli said publicly at Marburg with great arrogance that he had abolished the red hats that the Swiss had used for a time as men of war. 5, 123 f. Zwingli and Carlstadt were people who followed their own thoughts; after they had left the word, they had to invent something else. 5, 132. Zwingli and Carlstadt wickedly and ungodly perverted the words of Christ in the Lord's Supper, but will suffer their punishment. 5, 146 f. Zwingli first moved his audience with the thunderclap that it was idolatry to
believe that the bread is the body of Christ, who is God and man. 5, 455. Our enthusiasts, Zwingli and others, preach that humanity in Christ must be excluded; the Godhead gives eternal life and not humanity. 7, 2304. Zwingli teaches that original sin is only a mere defect. 9, 1409. Zwingli praises Oecolampad, Oecolampad praises Zwingli. Paul, however, does not boast so. 9, 1461 f. One can see in Zwingli and in all the enthusiasts and the red spirits that they are very mistaken and do not understand how and through what sin is forgiven. 13, 2437. Therefore, a spirit of the mob walks in glory, considers himself learned and flaunts his art, as Zwingli says: "I am also learned. 13, 2742. Zwingli is, as Luther believes, exceedingly worthy of holy hatred, since he acts so insolently and unworthily with the holy word of God. 15, 2631 f. Zwingli is unlearned in grammar and dialectic and other arts, and yet dares to boast of victories. 15, 2633. Zwingli's one and only argument in the article on the Lord's Supper has been: a body cannot be without place and limited space. 16, 2305. Zwingli wrote against Luther out of Nestorius' conceit: it should not be said: Verbum caro factum est, but: Verbum caro facta est; cause, God can become nothing. 16, 2232. Zwingli's letter to Matthew Alber, in which he reports that he does not dislike Carlstadt's opinion of the Lord's Supper. 17, 1512. Zwingli and Oecolampad heckle us in their books as carnivores, say that we worship an etzable God, a brooded God, that we deny the redemption at the cross. 17, 1535. We have borne the invectives of Zwingli and Oecolampad until now, while they cannot suffer us to say that they err. 17, 1535. Zwingli and Oecolampad have held as if the main thing that Christ alone can be present in one place, and not in the Sacrament. 17, 1976. article, placed by Melanchthon, in which the discord of the presence of the body and blood in the Lord's Supper between Luther and Zwingli 2c. is primarily based. 17, 1997: Melanchthon's letter to Martin Goerlitz that Zwingli and his followers have no Christian doctrine, and put forward nothing other than: "The flesh is of no use. 17, 2002: Those who have fallen away from the pure word have also become rebellious, just as Zwingli himself has also taken hold of the secular regiment. 17, 2048. Zwingli and Leo Jude in Switzerland are of the opinion of Carlstadt on the Lord's Supper. 18, 1984. Ulrich Zwingli's opinion of the Lord's Supper, How-.
2128Zwingli . 2129
dergedächtniß or thanksgiving. 20, 440 ff. Ulrich Zwingli's response to Johann Bugenhagen's letter. 20, 506 ff. According to Zwingli's text, Christ's word and opinion is: Take, eat, that means my body. 20, 778. Zwingli and Oecolampad are of one mind, although the words are different. 20, 782 f. Zwingli and Oecolampad admit as much, that Luther knocked down Carlstadt's tuto, and was not a solid reason. 20, 787. If Zwingli and Oecolampad were not such frivolous despisers of Scripture, a clear saying from Scripture should move them as much as if the world were full of Scripture. 20, 788. Zwingli did not derive his conceit from Scripture, which he found long after, as his book Subsidium in particular, and others more prove. 20, 799. The saying Joh. 3, 6. speaks of the birth and nature of the flesh, so Zwingli draws it to fleshly eating; so even this spirit has the Scriptures in its power. 20, 842. Zwingli cries out about Christ: "O how is Christ such a fine light of the world! How finely he enlightens us, if we are not to know how his body is eaten in the bread! 20, 881 Zwingli skips over the need for answers and adds much about images, purgatory, honor of the saints, keys, original sin, etc., only that he may spit much. 20, 895. Zwingli takes great pains to speak evil German, though without such pains he would still be un-German enough. 20, 904. Zwingli knows that Luther understands how one place of Scripture must be explained by another, and yet he wants to teach Luther such an art. 20, 911. Because Zwingli and Oecolampad cannot have their understanding or text certain, nor prove it, it is certain that they cannot reproach our understanding and text falsely. 20, 902. Zwingli says: Christ's body is given for us; because it is visibly given for us, it cannot be anywhere, unless it is visibly there. 20, 912. Münzer was a foolish spirit, but Zwingli is so foolish, spouts out what falls into his mouth, does not even think what he says. 20, 913. Zwingli's spirit is all about writing a book and courting his own, so that he does not answer what he should and owes 2c. 20, 931. Zwingli is to prove that our understanding is contrary to Scripture, so he teaches us that Christ is Passover, that is, he is a transgression. This does not answer us. 20, 931. Zwingli becomes very angry that I have mocked their interpretation and scolds me badly; but scolding and angering or raving is not Scripture with us, which is against our understanding. 20, 931. Luther says: "Whoever wants to be
Beware of Zwingli, and avoid his books as the poison of the infernal Satan, for man is all wrong. 20, 939 f. The other sacramenters remain on one error, but Zwingli does not produce a book, he pours out new errors, the longer the more. 20, 940. Luther confesses for himself that he considers Zwingli an un-Christian with all his teachings, for he does not hold and teach any part of the Christian faith rightly. 20, 964. Zwingli's arrogance and alliosis lead him to dissect the person of Christ, and leaves us with no other Christ than a sincere man 2c. 20, 964. Ulrich Zwingli's writing, contrasted with Luther's sermon against the enthusiasts. 20, 1104 ff. Ulrich Zwingli's answer that these words: This is my body, will eternally have the old unified meaning. 20, 1122 ff. Ulrich Zwingli's answer to Luther's confession of the Lord's Supper. 20, 1229 ff. Zwingli instructs the princes of Saxony that "transparency" is not only proper to princes, but also to stained glass windows. 20, 1229. Ulrich Zwingli's answer about D. Straussen's book, written against him, concerning the Last Supper of Christ. 20, 1494 ff. Zwingli writes: I have crowned myself with no other title than Uly Zwinglin, according to the Aetti. 20, 1497 Ulrich Zwingli's Confession of Faith, which he had presented to the Roman Emperor's Majesty at the Imperial Diet held in Augsburg in 1530. 20, 1546 ff. Neither the Münzerians nor the Zwinglians want to believe that Münzer and Zwingli are punished by God, but hold and preach them out for martyrs. 20, 1692 Zwingli's and Oecolampad's miserable end caused Luther such heartache two nights that he might easily have stayed. 20, 1766. Zwingli's book Christianae fidei expositio etc., which appeared after his death, shows that he acted all at Marburg against us with a false heart and mouth. 20, 1766. In the booklet that appeared after Zwingli's death, he not only remains an enemy of the sacrament, but also becomes completely a pagan. 20, 1767 Such a writer as Zwingli shows himself to be, cannot believe otherwise about the Christian faith, than that it is equal to all faiths, and that each one can be saved in his own faith. 20, 1767 Luther took the saying "flesh is not useful" so powerfully from the enthusiasts that even Zwingli no longer remembers it in his last booklet. 20, 1774. Luther refutes Zwingli's assertion of the certainty of faith, which he appropriated from Carlstadt. 21a, 796. Zwingli and his own were without us and
2130Zwinglian - Zwinglian. 2131
nothing before us, but now, puffed up by our victory, they turn their attack against us. 21a, 936 f. Zwingli has written a "declaration" to Luther the Amica exegesis, with the addition of a letter in his own hand, which is full of hopefulness and sacrilege. 21a, 936. Luther reports to Amsdorf that the Zwinglians have come to terms with the other Swiss, but under the most ignominious conditions, having lost the leader of their doctrine, Zwingli. 21a, 1717. Zwingli with his so many comrades was punished with a terrible example for his teaching, as were Münzer, Hetzer and others. 21a, 1791. Zwingli is seduced by hope that he did what he wanted, as his extremely arbitrary translation of the prophets indicates. 22, 676. Zwingli was very ambitious; he had also written in his books that he had learned nothing from Luther; Luther also did not want him to have his sacramentals from him. 22, 677. Luther is hostile to people who introduce many languages in the pulpit, like Zwingli, who spoke Greek, Hebrew and Latin in the preaching chair at Marburg. 22, 683 f. To proclaim Zwingli and Oecolampad righteous and holy, which their followers do, harms many and reinforces all sectarians in their error. 22, 1020. The Landgrave wanted to establish a unity among us, that we should call each other brothers; but Luther did not want to, although Zwingli said with tears that he wanted to remain in our church 2c. 22, 1024. It grieved Zwingli at Marburg that Luther would not refrain from the proposition: "This is my body. 17, 685.
Zwinglians. The Zwinglians, as impudent people, use the reputation of Luther for the doctrine that the Gentiles can also be saved without the Word. 2, 1831. From the Zwinglians and all Sacramentarians, which
deny that Christ's body and blood are received with the bodily mouth, we hold that they are heretics. 19, 1811.
Zwinglian. The Zwinglians boast about how they are equipped with money and people, what they have for followers of foreign nations; item, how they want to distribute the bishoprics. 17, 1966 The Landgrave Philip of Hesse defends the Zwinglians against Melanchthon and Brenz. 17, 1967 ff. The Landgrave of Hesse asks Melanchthon and Brenz, for the sake of God's honor 2c., if it is possible, to make a friendly brotherly peace with those who are called Zwinglish. 17, 1969: Brotherhood with the Zwinglians cannot be made without annoyance, for it would follow that we would be considered to be approving of their doctrine. 17, 1971 Luther's letter to Duke Ernst of Lüneburg, in which he refutes the comparison with the Zwinglians, and shows that it is not a mere dispute of words. 17, 2002 Luther writes that nothing could happen to him that he would like better than that these people (Bucer and the Zwinglians) would be thoroughly one with us. 17, 2003: The secret gloss and mind of the Zwinglians is that the true body and blood of Christ is present in the sacrament, but only spiritually. 17, 2009 The Zwinglians pretend that it is not necessary for the common Christian man to know how Christ's body is in the sacrament, but that it is enough that he believes that it is the body that Christ meant. 17, 2010: Whoever publicly knows that his pastor teaches Zwinglian, he should avoid him and deprive himself of the sacrament for the rest of his life before he should receive it from him. 17, 2011. Luther's concerns about the unification sought by the Zwinglians in the doctrine of the Lord's Supper were given to Melanchthon for the action in Cassel. 17, 2048.
Passages Index,
which indicates the biblical books and Scripture passages explained in Luther's Complete Writings.
See also the index of sayings appended to the Interpretation of the First Book of Moses, vol. 2, 2100 ff, the Church Postil, vol. 12, 2102 ff, and the Home Postil, vol. 13, 2794 ff.
The Old Testament.
The first book of Moses.
Entirely laid out vol. 1 and 2.
Cap. 1-50. 3, 1-649.
Cap. 1. 21a, 685.
1, 2. 11, 1151.
1, 3. 12, 1669 f.
1, 12. 3, 42.
1, 14. 1, 1116.
1, 20. 24. 1, 522.
2, 24. 21a, 685.
3, 1.ff. 13, 2265.
3, 5. 12, 1308 f.
3, 15. 3, 11. 650-661; 11,
675 et seq; 12, 1206. 1842; 13, 1861. 1904 et seq. 2676.
4, 1. 11, 261 f.; 12, 143S.
4, 7. 13, 1952; 18, 1778 f.
4, 9.ff. 12, 2089 f.
5, 8. 1, 713.
6, 3. 18, 1874 ff.
6, 4. 11, 341.
6, 5. 1, 391 s.; 18, 63.
6, 7. 15, 2580.
8, 11. 11, 42.
8, 21. 18, 57.
12 33, 11
15, 6. 13, 1503; 22, 1108.
17, 10-14. 11, 2090.
17, 15. f. 13, 1503.
18, 18. 12, 228.
22, 18. 3, 11. 15. 662-673;
11, 2284; 12, 4. 228. 290.
48, 15. 16. 13, 670 f.
49, 8. 20, 1906 ff.
49, 10. 3, 1887; 11, 295.
2017; 20, 1902 et seq. 2062 et seq.
49, 10-12. 20, 1808 ff.
49, 18. 3, 96.
The second book of Moses.
Cap. 1-18. 3, 672-745.
1, 5. 3, 60.
1, 21. 1, 161.
3, 1-6. 3, 744-755.
3, 8. 22, 1658.
15, 22-25. 11, 2244. 2247.
16, 18. 12, 275.
Cap. 19 and 20. 3, 2. 1004- 1131.
20, 3-17. 3, 1134-1361.
20, 24. 11, 2069 f.
28, 30. 12, 368.
29, 45. f. 11, 2068.
34, 19. 12, 1226.
The third book of Moses.
2, 1. ff. 3, 108.
11, 3. 11, 314.
12, 2. 11, 2150. 2159.
13, 5. f. 12, 1462.
20, 2. 3, 7.
26, 1. 3, 1436.
26, 36. 3, 23.
The fourth book of Moses.
6, 22-27. 3, 1362-1369.
12, 3. 12, 801.
20, 10. 11, 1774.
21, 5. ff. 11, 1160. 1190.
23, 3. 22, 33 f.
23,-23. 2, 1617.
25, 5. 3, 1656.
30, 3. 2, 445.
The fifth book of Moses.
Cap. 1-34. 3, 1370-1639.
Cap. 1. 3, 1638-1665.
1, 20. 2, 1913.
Cap. 4-9. 3, 1664-1845.
4, 2. 9, 1760.
4, 12. 3, 5.
6, 4. 1, 1718.
8, 3. 2, 954; 11, 537; 12,
8, 3. 16. 3, 948.
8, 10. 9, 1761.
9, 24. 20, 1834.
13, 1-3. 3, 346.
14, 6. 11, 314.
18, 10.s. 11, 319.
18, 15.ff. 3, 11; 11, 104. 238;
12, 1041. 1155; 20, 2069.
18, 18. 7, 2182 f.
23, 20. 20, 1992.
23, 21.f. 2, 445 f.
25, 5. 1, 974 f.; 2, 1179.
25, 5. 6. 3, 9.
26, 5. 3, 227. '
28, 28. 3, 140.
28, 65.ff. 3, 23.
28, 67. 3, 118.
29, 19. 1, 726. 1562.
30, 15. 19. 18, 1780.
Cap. 32. 3, 1846-1881.
32, 2. f. 9, 1762; 22, 1836.
32, 4. 3, 20.
32, 21. 1, 624; 6, 82; 11,
1978; 20, 1956.
32, 43. 12, 1084.
33, 2. 12, 368.
33, 9. 2, 267. 640 f. 1957.
The Book of Joshua.
1, 8. 9, 1762.
2, 5. 2, 172.
5, 9. 22, 1754.
24, 2. f. 3, 211.
24, 19. 22, 1752.
2134Speech register . 2135
The Book of Judges.
1, 13. 15. 12, 196.
2, 8.ff. 3, 679.
5, 20.. 2, 1594.
6, 7. 11, 1989.
6, 17. 1, 1605f.
6, 21. 3, 111.
7, 12. ff. 6, 148 ff.
8, 15-17. 11, 1989.
8, 22. f. 12, 56.
14, 14. 12, 1718 et seq.
15, 3. 3, 389.
15, 8. 11. 3, 183.
15, 11. 3, 390.
20, 13.ff. 1, 1256.
The first book of Samuelis.
2, 6. 18, 42.
2, 25. 22, 1754.
2, 30. 3, 1053.
4, 1. 3, 63.
4, 3.ff. 11, 613.
7, 12. 3, 63.
8, 7. 11, 325; 12, 56.
10, 7. 22, 1988.
11, 2. 1, 1194.
28, 12. 11, 317.
29, 8. 22, 1754.
The second book of Samuelis.
7, 12-14. 20, 1801.
7, 12-16. 20, 1921 f.
7, 13. 16. 20, 2023.
7, 14. . 12, 170.
15, 25. f. 13, 584.
23, 1-7. 3, 1880-1973.
23, 2. 9, 1762.
23, 2. 3. 20, 1916 et seq.
The first book of Kings.
8, 27. 3, 1896.
13, 19. 12, 974.
18, 10. 3, 308.
18, 33.ff. 12, 1057.
20, 31-42. 3, 245.
The Second Book of Kings.
6, 14-20. 3, 441.
13, 20. 2, 2031.
20, 8. 1, 1695.
The first book of Chronicles.
23, 9. 20, 1922.
29, 6. 7. 20, 1922.
The Book of Job.
9, 20. 22. 4, 853.
21, 18. 4, 246.
27, 6. 4, 462.
28, 13. 2, 393.
31, 1. 3, 1307.
31, 13-15. 19, 1894.
31, 27.f. 11, 480.
37, 18. 1, 29.
38, 4. 7. 7, 1954.
38, 8-11. 3, 36.
40, 20. 1, 1425.
The Psalter.
The Psalms that Luther interpreted are found in the fourth and fifth volumes of this edition.
Ps, 1-21. 4, 220-1223.
Ps. 1-25. 4, 1356-1581.
1, 1. 9, 1763.
1, 2. 3, 1204; 9, 1764.
1, 6. 9, 1765; 21a, 556.
Ps. 2. 12, 166 ff. 509.
2, 1. 12, 305.
2, 1-5. 3, 682.
2, 3. f. 22, 127.
2, 6.f. 12, 162.
2, 7. 2, 144; 9, 1767; 12, 632. 1608.
2, 8. 11, 1150.
2, 9. 11, 880.
2, 10. f. 9, 1767.
2, 11. 22, 37.
3, 9. 9, 1769.
4, 2. 2, 744.
4, 4.ff. 1, 928. 1327; 3, 426. 577; 12, 1753. 1928; 21a, 556.
4, 5. 6, 447; 12, 750. 919.
4, 7. 3, 517.
5, 5.ff. 20, 1880 f.
5, 8. 3, 443.
5, 11. 2, 187; 3, 207.
Ps. 6. 32. 38. 51. 102. 130.
- 4, 1658 et seq.
6, 2. 1, 825; 3, 1069; 12, 1703.
6, 6. 12, 1699.
7, 2.ff. 19, 541 ff.
7, 10. 12, 1095.
7, 18. 3, 1082.
Ps. 8. 5, 188-237. 238-.
8, 2. 12, 1812.
8, 3. 2, 1925;22, 312.
8, 5. 9, 1769.
8, 5-7. 11, 941.
8, 5-9. 11, 1148.
8, 6. 2, 397; 12, 1574: 22, 836.
8, 7. 3, 1966; 12, 165.
Ps. 9. 21a, 691 ff.
9, 10. 3, 685.
9, 13. 12, 2088.
9, 18. 21. 4, 550.
Ps. 10. 15, 1812 ff.
10, 10. 1, 475; 3, 139.
12, 2. 1, 1342; 3, 845; 4, 226.
12, 6. 3, 826.
14, 4. f. 12, 329. 367.
14, 7. 3, 96.
Ps. 16. 12, 1572. 1607 f.
16, 2. 3. 13, 1862.
17, 14. 12, 1316. 1324.
18, 26. f. 3, 516; 4, 222;
11, 141. 2038; 13, 2483.
18, 27. 1, 1328; 2, 891; 3, 51.
18, 31. 9, 1769.
18, 50. 12, 1084.
Ps. 19. 5, 1332-1339.
19, 1. 18, 1126.
19, 2. 3, 1247; 4, 1736; 8, 292; 12, 1794 et seq.
19, 5. 12, 102; 22, 691.
19, 10. 12, 1700.
20, 9. 3, 139.
Ps. 22. 4, 1226-1353.
22, 2. f. 13, 1862.
22, 7. 9, 1770; 13, 1802.
22, 17. 13, 1862; 22, 1794.
22, 19. 13, 1863.
22, 23. 8, 727.
Ps. 23. 5, 254-291.
23, 4. 1, 1148.
Ps. 23. 24. 25. 4, 1626 ff.
23, 1. 9, 1770.
23, 4. 1, 1148.
24, 7. 8. 4, 1564 f. 1648 ff.
25, 8-10. 11, 930.
25, 10. 2, 1488 f.; 11, 937;
12, 135.
25, 11. 3, 1836.
26, 1-5. 5, 292-307.
27, 1. 4, 376.
27, 4. 9, 1771.
27, 14. 9, 1771; 12, 1263;
21b, 2406 f.
28, 3. 3, 114. 797.
Ps. 29. 42. 45. 51. 56. 81. 128. 133. 137. 147. 148.
4, 1580 et seq.
29, 10. 3, I49 f.
31, 2. 2, 1487; 11, 16.
31, 23. 1, 1004; 11, 449.
31, 25. 9, 1771.
32, 2. 12, 262. 1747; 22, 1784 f.
32, 3. 1, 1517.
32, 3. 5. 11, 584.
32, 6. 4, 2041; 1s, 61.
32, 8. 4, 376.
32, 10. 9, 1771 f.
32, 11. 12, 1946 et seq.
33, 1. 12, 1946 et seq.
33, 6. 3, 1932; 11, 1151;
13, 2695.
33, 9. 3, 359; 4, 265; 9, 1772.
33, 10. 3, 648.
34, 2. 3. 2, 142.
34, 8. 3, 904; 4, 1879.
34, 11. 3, 715.
34, 12. 9, 1772.
2136Speech register . 2137
34, 13-17. 12, 748 ff.
34, 16. 17. 4, 808.
34, 16. ff. 4, 672; 9, 1773 f.
34, 19. 3, 704.
35, 21. 12, 308.
36, 7. 11, 29.
Ps. 37. 5, 306-339.
Ps. 37. 62. 94. 109. 5, 1-75.
37, 16-18. 11, 1299.
37, 19. 1, 784; 3, 1449.
37, 25. 1, 784; 3, 414. 948.
37, 30. f. 9, 1774.
37, 34. 12, 308.
37, 35. 4, 227.
39, 13. 1, 738. 774. 1626;
3, 226; 11, 1202; 12, 575.
40, 7.ff. 20, 2027.
40, 8. f. 9, 1774 et seq.
40, 13. 2, 1999.
41, 2. 1, 784; 18, 55.
41, 5. 2, 1999.
41, 10. 1, 977.
42, 2. 3, 1138.
42, 6. 2, 378; 9, 452.
42, 8. 5, 1053.
43, 5. 4, 489.
44, 4. 4, 376.
44, 7. 2, 2044.
44, 13. 22, 1802.
44, 23. 3, 420.
44, 24. st 3, 143.
Ps. 45. 5, 338-471.
45, 1. 11, 149.
45, 2. 22, 28.
45, 3. 10, 1182 et seq.
45, 5. 4, 256.
45, 7. 8. 7, 417; 11, 1150.
45, 8. 7, 1672; 12, 173.
45, 10. 13, 875. 2361.
45, 11. 2, 1428; 9, 1776 f.
48, 15. 11, 2007.
50, 7-13. 11, 1372.
50, 8.ff. 4, 668.
50, 15. 3, 704. 1078; 9, 1777.
50, 21. 3, 117.
50, 23. 9, 1777.
Pst 51. 5, 472-619.
51, 5. 1, 295.
51, 6. 2, 1456. 1518. 1524;
22, 1872.
51, 7. 1, 1454; 2, 600; 3, 664. 1944; 20, 1872 f.
51, 8. 22, 306 f.
51, 9. 2, 1852.
51, 12. 2, 1355. 1931; 4, 872.
51, 17. 11, 149.
52, 2.ff. 3, 1336.
53, 7. 3, 96.
54, 3. 4, 499.
54, 8. st 3, 1078; 12, 308.
55, 10. 3, 208.
55, 23. 3, 219. 1062. 1791;
4, 470; 9, 1778.
56, 9. 2, 469; 3, 733; 9, 1779.
57, 9. 4, 987.
60, 8. 1, 862; 2, 229. 2009; 3, 026.
62, 10. 3, 148.
62, 14. 1, 832. 918; 3, 1061. 1742; 13, 1293.
62, 12. 3, 1878.
Pst 65. 5, 618-655.
65, 10. 2, 1623.
67, 2. 2, 837; 3, 517.
Pst 68. 6, 656-695. 68, 4. 12, 1946 ff. 68, 6. 3, 1464.
68, 19. 6, 1338-1371; 11, 942. 1984; 12, 1899; 13, 2004 et seq.
68, 21. 1, 242; 3, 908.
69, 22. 13, 1863.
71, 6. 9, 1779 f. 72, 9. 3, 686; 11, 1607.
72, 14. 12, 2088. 73, 9. 22, 1774.
73, 19. 3, 1857. ps. 76. 5, 694 f. 76, 13. 4, 491. 77, 20. 7, 1890. 78, 36. st 3, 1447. 79, 5. f. 4, 553. 80, 2. 4, 2034.
80, 9-11. 7, 1094. 81, 9. 10. 3, 345.
81, 13. 18, 65.
Ps. 82. 5, 696-731. 82, 6. 3, 256. 760; 12, 131. 83, 3-9. 3, 436.
Ps. 84. 12, 1984.
85, 9. 13, 1980.
85, 11. 2, 1810; 11, 930. 88, 4. 16. 13, 180. 1625. 89, 2-5. 20, 1922 f.
89, 3. 5. 3, 1966.
89, 16. 4, 376.
89, 36. 1, 1557.
Ps. 90. 5, 732-799.
90, 3. 7, 1564. 1566.
90, 5. 2, 1055.
90, 8. 2, 1455.
90, 15. 3, 704.
91, 6. 22, 1876.
91, 7. 11. 1, 1502.
91, 11. st 3, 441. 904; 11, 540.
91, 13. 2, 1871. 1983.
91, 14. 3, 1078.
94, 11. 3, 587; 4, 439; 18, 64.
94, 15. 3, 148.
94, 19. 2, 739.
95, 11. 3, 1388.
97, 5. 11, 801.
97, 7. 3, 1956; 12, 171.
98, 1. 9, 1780.
98, 3. 4, 638.
99, 3. 3, 1082.
100, 3. 1, 961. 1443; 12,
100, 4. st 3, 1082.
Ps. 101. 5, 800-887. 102, 13-17. 12, 175. 102, 22. f. 3, 127.
102, 26. f. 2, 857; 3, 1957.
103, 3-5. 9, 1780; 22, 1761.
103; 5. 1, 1312.
103, 13. 3, 733.
104, 2. 1, 31.
104, 16. 1, 850.
105, 12.ff. 1, 806.
105, 14. 1, 1321; 3, 235.
105, 16.ff. 3, 571.
105, 17. 2, 1145.
105, 22. 2, 1417. 1618; 3, 986.
106, 20. 4, 351; 5, 30.
107, 6. 7. 1, 1319.
107, 11. 1, 811.
107, 20. 9, 1781.
107, 27. 2, 788.
109, 10. 1, 359.
109, 17. f. 3, 1945.
109, 31. 9, 1782.
Ps. 110. 1, 1585 f.; 5, 888- 921. 922-1055; 12, 1608 f. 110, 1. 1, 1585; 8, 1172.
- 1180; 9, 1782; 11, 1148. 1699. 1709; 12, 165. 1479. 1573. 1608.
110, 2. 3, 685.
110, 3. 3, 1204; 20, 2100.
110, 4. 1, 905. 1557; 3, 253.
110, 6. 1, 453.
Ps. 111. 5, 1056-1097.
111, 2. 12, 142.
Ps. 112. 5, 1098-1131.
112, 1. 9, 1783.
112, 7. 1, 784.
113, 3. 4, 611.
116, 7. 1, 1450.
116, 10. 7, 104. 116, 10. 15. 9, 1783.
116, 11. 1, 1433; 3, 1500.
1780; 4, 463.
116, 12. st 11, 419 st; 13, 865. 2850.
116, 15. 4, 324; 12, 1857. 2088; 13, 1079.
Ps. 117. 5, 1132-1173.
117, 1. 12, 1085. 1121.
Ps. 118. 5, 1174-1251.
118, 14. 9, 1784.
118, 15. 4, 1896.
118, 22. 5, 148; 9, 1785; 12, 1753.
118, 24. 5, 221; 7, 1606;
12, 8.
118, 25. 4, 256; 11, 44; 12, 1005.
Pst 119. 5, 1252-1271.
119, 1. 9, 1785.
119, 4. 9, 1785.
1l9, 5. 9, 1786.
119, 9. 9, 1786.
119, 21. 9, 1786.
2138Speech register . 2139
119, 60. 1, 1498. 1601.
119, 52. f. 3, 1798.
119, 54. 9, 1787.
119, 60. 9, 1787.
119, 72. 5, 271.
119, 85. 12, 702.
119, 92. 9, 1787.
119, 96. 3, 1256.
119, 98. 9, 1788.
119, 99. 9, 1788.
119, 100. 9, 1789.
119, 103. 127. 9, 1791.
119, 105. 9, 1789 et seq.
119, 111. 9, 1791.
119, 113. 22, 33.
119, 161. 7, 104.
119, 165. 9, 1792.
Ps 120-134. 4, 1742-2151.
Ps. 120. 5, 1272-1283.
120, 5. 1, 659; 2, 17.
120, 7. 7, 104.
121, 8. 4, 479.
122, 5. 4, 248.
122, 8. 2, 393.
125, 1.ff. 3, 895.
125, 3. 2, 393.
Ps. 127. 5, 1284-1303.
127, 1. 3, 529.
127, 2. 2, 1238. 1684; 13, 282.
127, 3. 1, 1079.
127, 4. 6, 574.
130, 4. 3, 1832; 11, 584.
132, 11. 1, 1586.
132, 14. 1, 552.
132, 15. 2, 1739.
136, 7-9. 3, 40.
136, 25. 3, 1452.
137, 9. 3, 1293.
139, 1. 1, 961.
139, 6. 3, 782.
139, 7. ff. 3, 1699; 11, 1151.
139, 7-12. 3, 1025.
139, 16. 1, 961.
142, 5. 3, 317.
143, 2. 3, 1009. 1832; 18,
143, 5. 9, 1792.
145, 4. 9, 1793.
145, 5. 9, 1793.
145, 10-12. 9, 1793.
145, 13. 9, 1793.
145, 18. f. 9, 1794.
Ps. 147. 5, 1302-1333.
147, 11. 11, 723.
147, 19. f. 3, 1012.
149, 1. 9, 1795.
149, 6-9. 13, 2629.
The Proverbs of Solomon.
1, 8. 9. 13, 875. 2362.
1, 20. 24. ff. 3, 1871.
3, 5. 12, 298.
5, 15. 2, 1242; 13, 1297.
8, 8. 2, 548.
8, 17. 36. 9, 1796.
8, 22. , 11, 158.
8, 31. 2, 1451.
9, 5. 22, 1069.
10, 12. 12, 606.
10, 22. 3, 1452; 11, 1388.
11, 22. 1, 1713.
11, 25. 2, 1623.
12, 7. 4, 552.
12, 18. 2, 349.
15, 15. 2, 1707.
16, 1. 3, 107.
16, 7. 3, 236. 524. 685.
18, 3. 3, 804.
18, 10. 3, 1083.
18, 22. 9, 1796.
19, 14. 3, 382.
19, 17. 3, 1495; 13, 2272.
20, 9. 3, 1207; 18, 59.
20, 12. 1, 1633; 2, 1364.
20, 14. 3, 939.
21, 30. 3, 684 f.
23, 13. f. 11, 1294.
24, 16. 18, 58.
25, 27. 13, 1570.
26, 5. 11, 553.
27, 20. 3, 1309.
28, 1. 2, 701; 3, 118.
30, 5. 9, 1769. 1797.
30, 16. 2, 1176.
31, 10. 2, 1795; 3, 381.
31, 11. 1, 800.
31, 30. 9, 1798.
32, 6. 2, 1364.
Ecclesiastes.
1, 8. 3, 1308; 18, 52.
3, 1.ff. 8, 62.
7, 3-5. 13, 1332.
7, 21. 18, 43.
7, 30. 3, 47.
8, 10. 4, 227.
8, 15. 13, 1516.
9, 1. 9, 507 ff; 12, 211.
10, 7. 4, 880.
12, 3. 2, 1846.
Song of Solomon.
1, 2. 3. 8, 1391.
1, 4. 4, 477; 8, 1608; 18, 55.
1, 5. f. 4, 978.
1, 6. 3, 115.
1, 7. 4. 1628.
1, 13. 9, 1008. 1167.
2, 2. 3, 311; 8, 1638.
2, 4. 4, 477.
2, 9. 2, 1090; 8, 723.
2, 14. 8, 1391.
2, 16. 11, 1743.
3, 4. 12, 1108.
3, 6. 2, 755. 1588.
3, 11. 12, 1312.
4, 5. 9, 1008. 1167.
5, 2. 3, 1173.
5, 2. 5. 1, 1262.
5, 6. 2, 116; 12, 929.
5, 8. 3, 1138; 4, 477.
6, 4. 4, 699.
6, 9. 4, 1142.
8, 6. f. 4, 454; 13, 1494.
The great prophets.
Isaiah.
1, 2. 2, 692.
1, 3. 4, 664.
1, 6. 3, 65.
1, 9. 12, 1686.
2, 4. 4, 333.
2, 8. 11, 486. 737.
3, 9. 1, 1227.
3, 16-24. 3, 1236.
5, 1. 2, 1554. 2040.
5, 5. f. 11, 216.
5, 7. 1, 1197.
6, 3. 1, 1065; 3, 54.
6, 9. 7, 133 f.
6, 9.f. 11, 525.
6, 10. 1, 1858 f.; 3, 1903;
7, 127 f.
7, 1. 4. 1, 1499 f.
7, 9. 9, 1798.
7, 14. 1, 237; 3, 91. 357. 653; 11, 102; 20, 1801.
8, 10. 3, 685.
8, 19.f. 11, 319.
8, 21. 3, 1931.
9, 1-7. 11, 1972 ff; 13,
1042 et seq. 2584 et seq. 2596 et seq. 2606 et seq. 2614 et seq. 2624 > et seq.
9, 2-7. 12, 1864 ff.
9, 4. 12, 1025.
9, 6. 12, 1113.
9, 6. f. 3, 1903; 13, 120. 671. 1837.
11, 1. 13, 1115.
11, 2. 1, 1493; 15, 2566 f.
11, 3. f. 12, 1306.
11, 4. 10, 404; 13, 2626.
11, 9. 11, 140.
11, 10. 2, 1697; 7, 1360;
12, 50. 1085.
14, 2. 4, 685.
14, 12. 1, 137; 3, 659.
14, 13. 1, 28; 2, 401.
14, 13. 14. 4, 472.
25, 8. 8, 1339, 9, 1798.
28, 16. 11, 2299.
29, 13. 1, 1493; 12, 367.
30, 15. 9, 1799; 22, 503.
30, 32. f. 2, 1553.
32, 17. 3, 279.
83, 7. 11, 1977.
37, 24. 29. 2, 816.
38, 15. 4, 541.
39, 7. 2, 1221.
40, 1.f. 18, 1880 et seq.
40, 4. 4, 684.
40, 6. 12, 1054.
2140 Spell register. 2141
40, 6.ff. 12, 1047.
40, 8. 9, 1799.
40, 25. 3, 214.
41, 2. 1, 730.
41, 8. 1, 1117.
41, 25. 4. 335.
42, 1. 7, 1668.
42, 1-4. 7, 153.
42, 3. 11, 783; 12, 1686.
43, 21. 11, 934; 12, 1844.
45, 8. f. 3, 96.
46, 3. 11, 194; 12, 141.
46, 3. 4. 2, 1586.
46, 5. 9. 3, 214.
47, 3. 3, 117.
48, 11. 4, 395.
49, 24. 11, 1667.
50, 2. 3, 214.
50, 4. 13, 1398.
51, 7. 12, 757.
52, 1. 4, 701.
52, 13.-53, 12. 13, 1828 et seq.
Cap. 53. 6, 638-733; 13,
53, 4. 13, 338.
53, 8. 1, 1056.
53, 9. 13, 2133.
53, 10. 2, 1496.
53, 11. 5, 585.
55, 3. 3, 1966; 12, 510.
55, 6. 12, 929.
55, 8. f. 4, 439.
55, 11. 9, 1800.
56, 7. 11, 1477.
56, 13.f. 13, 2722.
57, 1.ff. 1, 1754.
57, 21. 3, 1060.
58, 7. 11, 2030 f.
59, 21. 9, 1800.
60, 1-6. 2, 286 ff.
60, 6. 11, 424.
60, 19. 11, 183.
61, 1. 1, 1187; 3, 1890.
1948; 13, 540. 1947; 20,
61, 8. 13, 864. 2277.
64, 1. 3, 96.
64, 5. 1, 1700.
64, 6.ff. 18, 57. 1084 ff.
64, 8. 1, 103.
65, 1. 13, 1253.
65, 16. 1, 1584.
65, 20. 2, 1034.
66, 1. 3, 1896; 20, 805.
66, 1. f. 12, 178.
66, 2. 13, 1294.
66, 23. 3, 7. 1083 f.; 20, 1855 f.
Jeremiah.
1, 6-10. 8, 733 f.
2, 13. 2, 692.
2, 13. 35. 11, 1273.
2, 35. 2, 1666.
6, 10. 20, 1878 f.
7, 21-23. 7, 1053.
8, 22. 2, 1125.
9, 10 4, 541.
9, 21. 3, 1307.
S, 23.f. 4, 463.
9, 26. 1, 1015.
10, 10. 3, 92.
10, 23. 18, 1893 f.
12, 2. 2, 1043 f.
16, 14.ff. 12, 1567.
17, 16. 12, 68.
17, 18. 4, 550.
18, 18. 4, 831/
20, 7. 3, 771.
23, 5. f. 3, 658.
23, 5-8. 6, 852-881.
23, 6. 2, 937; 13, 1363.
29, 5-7. 10. 12, 571 f.
29, 6. 11, 360.
30, 8. f. 3, 1914.
31, 22. 1, 1224; 20, 2100 f.
31, 29. 3, 1067.
31, 33. 12, 838.
32, 37. 3, 1717.
33, 16. 2, 937.
33, 17.ff. 20, 1925 ff.
. 40, 13-16. 4, 937 f.
44, 17. 2, 1916 f.
49, 12. 1, 825.
Lamentations Jeremiä.
3, 22. 2, 734; 13, 2775.
3, 51. 3, 1307.
Ezekiel.
13, 18. f. 4, 436.
13, 18-23. 12, 366 f.
13, 19. 1, 622. 1211.
16, 10. 13. 3, 884.
16, 49. 1, 1217 f.; 13, 805.
18, 2. 4. 3, 1067.
18, 20. 3, 1064.
18, 23. 18, 1791 et seq.
18, 32. 3, 65.
18, 49.s. 3, 239.
23, 4. 2, 989.
34, 2. ff. 11, 782 ff.
34, 23. f. 3, 1913.
Cap. 38 and 39. 6, 880-891.
38, 2. 1, 658.
44, 7. 1, 1015.
Daniel.
2, 21. 3, 677.
2, 29. 2, 420 f.
3, 22. 3, 214.
4, 9. 2, 1242.
4, 24. 9, 1857; 11, 24.
5, 23. 1, 910.
7, 13. 1, 487.
7, 21. 22, 1599. 1603.
8, 10. 1, 871; 2, 430; 4, 2094.
8, 15. 15, 2567.
8, 23-25. 18, 1470 ff. 9, 24. 2, 1652; 13, 340.
9, 25. ff. 11, 1871.
9, 27. 13, 2560.
Cap. 11 and 12. 6, 916-941.
11, 20. 2, 1422.
11, 36. 1, 1062; 22, 918.
11, 37. 9, 1801.
The Minor Prophets.
For Luther's complete interpretations of the Minor Prophets, see Vol. 6, 946- 1837 and Vol. 14, 809-2195.
Hosea.
Hosea interpreted in its entirety: 6, 946. 1030. 1070.
2, 19. 15, 2578.
2, 23. (Cap. 1, 9.) 20, 1956.
3, 4. 2, 650.
3, 5. 3, 1913; 13, 672.
4, 2. 21a, 460.
6, 6. 13, 896. 2396.
6, 9. 13, 827.
10, 1. 2. 4, 442.
11, 1. 12, 168 f.
12, 4. 3, 514.
12, 4. 5. 2, 775 ff.
13, 9. 4, 811; 18, 47. 63. 13, 14. 3, 731; 6, 1400 et seq.
14, 2. 3. 11, 418.
Joel.
Joel interpreted in full: 6, 1414. 1478. 1650.
2, 12. 13. 3, 1695.
3, 1. 2, 1311 f.; 12, 632 f.;
13, 674.
3, 15. 3, 772.
Amos.
Amos fully interpreted: 6, 1684.
3, 7. 3, 134.
6, 5. 4, 253.
7, 1. 1, 930.
7, 12. f. 2, 959.
7, 14. f. 12, 1042.
9, 13. 2, 1989.
Obadiah.
Obadiah interpreted in full: 14, 808. 824.
Jonah.
Jonah interpreted in full: 14, 836. 912. 944.
2, 2.ff. 8, 705.
3, 3. 1, 849.
3, 10. 1, 675.
2142Saying - Register. 2143
Micah.
Micah fully interpreted: 14, 972. 1174. 1258.
2, 6. 7. 1, 458.
2, 7. 1, 496.
5, 1. 7, 9; 10, 1148 ff; 11, 322; 13, 128 ff. 1564 ff.
7, 2. 4, 226.
7, 5.f. 1, 800; 4, 411.
Nahum.
Nahum fully interpreted: 14, 1332. 1374.
Habakkuk.
Habakkuk interpreted in its entirety: 14, 1416. 1506. 1554.
1, 4. 2, 1745.
1, 16. 3, 532.
2, 3. 2, 1324.
2, 4. 9, 1801.
3, 6. 4, 683.
3, 15. 1, 1373.
4, 6. 4, 528.
4, 15. 700; 22, 88.
Zephaniah.
Zephaniah fully interpreted: 14, 1604. 1658.
3, 9. 2, 1910.
Haggai.
Haggai interpreted in full: 14, 1708. 1734.
2, 7.ff. 11, 118; 20, 1933 ff.
Zechariah.
Zechariah interpreted in full: 14, 1768. 1976.
1, 3. 4, 618; 9, 1857; 12, 1804.
2, 8. 7, 2360; 8, 580.
5, 1. 20, 2076.
5, 9. 12, 255 f.
9, 9. 3, 1967; 7, 1581; 9, 1801; 11, 2; 12, 1003. 1860.
9, 11. 2, 1121; 13, 339.
11, 12. 2, 1137.
12, 10. 1, 838; 4, 1899; 8, 360 f. 537 f.; 11, 1066; 12, 793; 13, 492.
Malachi.
Malachi fully interpreted: 14, 2158.
1, 2. 3. 18, 1861 f.
1, 10.f. 11, 1477.
1, 11. 12, 938.
2, 2. 4, 1259.
2, 15. 1, 1747.
3, 1. 11, 2265.
3, 1-4. 12, 1266 ff.
3, 3. 2, 1459.
3, 8. 1, 459 f.
3, 8. f. 2, 1954.
4, 2. 12, 8.
4, 5. 11, 101;12, 154.
The Apocrypha.
The Wisdom of Solomon.
10, 13.f. 2, 1295f.; 3, 571.
11, 17. 13, 2141.
The Book of Tobias.
4, 16. 3, 1321.
The Book of Jesus Sirach.
2, 1. f. 13, 175. 1619.
5, 5. 7. 2, 2085.
15, 1. 2. 10, 198 ff; 11, 2084;
12, 1800 et seq.
15, 1-8. 12, 192 ff. 1696 ff.
18, 1. 3, 20.
22, 10. 11. 1, 1616.
24, 28. f. 13, 2222.
25, l.f. 12, 1992.
31, 15. 3, 1308.
33, 25. 13, 785.
42, 14. 2, 1266.
51, 33.f. 13, 2144.
The 2nd Book of Maccabees.
12, 43. 11, 2389.
The prayer of Asariah.
V. 40. 4, 376.
The New Testament.
The Gospel of St. Matthew.
1, 1.-18, 7. 7, 1-347.
1, 1-16. 11, 2340 ff. 2362 ff.
1, 18-25. 13, 1478 ff.
2, 1-12. 11, 294 ff. 2102 ff.
2116 et seq; 12, 1118 et seq. 1806 et seq;
13, 122. 1082. 1550.
2, 6. 2, 1000.
2, 13-23. 13, 1072 ff. 2636 ff.
2, 18. 4, 1194; 12, 1804 ff.
3, 1. f. 12, 1054.
3, 1-12. 7, 678 ff.
3, 2. 18, 1168.
3, 8. 18, 1168.
3, 9. 1, 1398; 3, 288. 1107.
3, 10. 7, 1637.
3, 11. 13, 2715.
3, 13-17. 7, 696 ff; 11,
2128 et seq.; 12, 1130 et seq.; 13, 136 et seq. 1574 et seq.
3, 16. 1, 487.
3, 16. f. 3, 202; 13, 2686.
3, 17. 3, 3.
4, 1-11. 11, 532 ff; 12,
1270 et seq. 1276 et seq. 1290 et seq.; 13, 244 et seq. 1682 et seq.
4, 2.ff. 1, 131 f.
4, 4. 3, 222,-9, 1802.
4, 5. 4, 1823.
4, 7. 3, 155.
4, 18-22. 11, 1908 ff; 12, 1566 ff. 1778 ff.
Cap. 5-7. 7, 346 ff.
5, 1-12. 11, 2886 ff; 13,
998 et seq.
5, 3. 11, 408.
5, 5. 7, 140.
5, 6. 4, 476; 9, 1802.
5, 8. 1, 1595; 5, 575.
5, 9. 1, 1537 f.
5, 11. 13, 2621.
5, 16. 3, 755.
5, 18. 18, 60.
5, 20. 3, 1249.
5, 20-26. 11, 1334 ff. 1346 ff. 1354 ff.; 13, 768 ff. 2224 ff. 2234 ff.
5, 21-43. 13, 2540. 2550.
5, 23-25. 11, 585.
5, 28. 3, 1131.
5, 34. 1, 1464.
5, 34-36. 1, 1547; 2, 1483.
5, 39. 11, 1825.
5, 40.' 4, 882; 22, 1958.
5, 42. 12, 1841.
5, 44. 1, 796; 3, 94.
5, 45. 11, 1648; 18, 64.
6, 9. 1, 155.
6, 9-13. 7, 712 ff. 752 ff.
6, 12. 1, 1347.
6, 23. 1, 1671 f.
6, 24-34. 11, 1612 ff. 1628ff.;
12, 1736 et seq.; 13, 868 et seq.
2354 et seq. 2364 et seq.
6, 27. 3, 49.
6, 28.f. 3, 961..
6, 33. 2, 1893; 3, 688. 948. 1062; 11, 562. 1313. 1375; 13, 781. 1731.
7, 7. 9, 1802.
7, 8. 9, 1803.
7, 9. 9, 1803.
7, 12. 3, 1321,-11, 19. 1284; 12, 377.
7, 15. 3, 75; 11, 1122.
7, 15-23. 11, 1392 ff. 1402 ff.
1420 et seq.; 12, 1724 et seq.; 13, 790 et seq. 2250 et seq. 2258 et > seq.
7, 23. 4, 547.
7, 26. f. 4, 456.
8, 1-9. 13, 2242.
2145
2144Speech register . 2145
8, 1-13. 11, 478 ff; 12,
1178 et seq. 1190 et seq.; 13, 164 et seq.
1604 ff.
8, 22. 5, 685.
8, 23-27. 11, 498 ff; 12, 1200 ff. 1814 ff; 13, 174 ff. 1616 ff.
8, 23-27. 12, 1814.
8, 25. 2, 342.
8, 28-34. 12, 1562.
9, 1-8. 11, 1710 et seq. 1724 et seq;
12, 1748 et seq. 1918 et seq.; 13, 912 et seq. 2432 et seq.
9, 6. 9, 1804.
9, 9-13. 7, 2440 et seq; 11,
2380 et seq; 12, 1744 et seq; 13, 1244 et seq.
9, 13. 11, 86;18, 55.
9, 14-17. 12, 1278 f.
9, 15. 3, 1095.
9, 17. 20, 76.
9, 18-26. 11, 1834 et seq. 1850 et seq;
12, 1924 ff.
10, 5. 1, 1376.
10, 16. 11, 31; 12, 1049.
10, 16.f. 1, 624; 11, 110.
10, 22. 4, 2059.
10, 24.s. 3, 1079.
10, 28. 3, 686.
10, 30. 2, 470; 3, 486.
10, 34. 3, 1079.
10, 35.f. 3, 1079.
10, 37. 1, 1417; 2, 640.
10, 38. 3, 691; 12, 1767.
10, 39. 3, 60; 18, 357.
10, 40. 9, 1805.
10, 41. 6, 1805.
11, 2-10. 11, 72 ff; 12,
1016 et seq. 1784 et seq.; 13, 20 et seq. 1392 et seq. 1404 et seq.
11, 5. 3, 1951.
11, 6. 9, 1805; 11, 335.
11, 11. 11, 2269. .
11, 12. 12, 1035. 1359. 2263.
11, 19. 1, 1737; 7, 1427.
11, 23.f. 1, 816.
11, 25. 22, 312.
11, 25-30. 7, 824 ff; 11, 2174 ff; 12, 1254 ff. 1762 ff; 13, 1102 ff; 19, 754 ff.
11, 29. f. 1, 1344.
12, 8. 3, 1084.
12, 31.f. 10, 1198 et seq.
12, 32. 1, 1277.
12, 34. 11, 2046; 12, 281.
12, 39. 22, 1424.
12, 45. 1, 276.
13, 11. 6, 77.
13, 16. f. 9, 1806.
13, 24-30. 11, 504 ff; 12, 1234 ff; 13, 184 ff. 1630 ff.
13, 44-52. 11, 2328 et seq.
15, 5. 1, 1597.
15, 13. 9, 1806.
15, 21-28. 11, 544 ff; 12, 1872 ff; 13, 254 ff. 1692 ff.
15, 24. 3, 1947.
15, 27.f. 2, 793.
16, 6. 12. 3, 75.
16, 13. et seq. 17, 1068 et seq.; 18, 731 et seq.
16, 13-19. 11, 2296 et seq.
2306 et seq; 13, 1166 et seq.
16, 15.f. 18, 1035.
16, 18. 1, 1546; 12, 1728;
15, 931. 972 f.; 22, 1674.
16, 18. 19. 22, 1396.
16, 19. 11, 799.
16, 23. 3, 782.
16, 24. 1, 1304; 3, 691; 12, 1854.
16, 25. 3, 60.
17, 3. 11, 133.
17, 5. 1, 1526; 3, 3; 9, 1806.
17, 10. 11, 102.
Cap. 18-24. 7, 852ff.
18, 1-10. 13, 1258. 1266 ff. 2768 ff. 2782 ff.
18, 1-11. 11, 2382 ff; 12, 1768 ff.
18, 1-12. 10, 1020 ff. 1036 ff.
18, 10. 2, 400.
18, 15. 3, 1127.
18, 18. 12, 1726 et seq. 1952.
18, 21-35. 13, 950 ff. 2490 ff.
18, 22. 21a, 490.
18, 23.ff. 2, 1497.
18, 23-35th , 11, 1786; 12, 1490 ff. 1752 ff.
19, 4. 2, 59.
19, 4. f. 1, 1248.
19, 5. 1, 165; 3, 68; 21a, 685.
19, 8. 3, 275.
19, 11. 3, 50.
19, 13-15. 11, 491.
19, 17. 9, 1806.
19, 23.f. 13, 1289.
19, 24. 26. 18, 1078.
19, 27-30. 11, 2146 ff.
19, 29. 3, 983.
20, 1-16. 11, 508 ff; 12,
1816 et seq.; 13, 192 et seq. 1646 et seq.
20, 20-23. 11, 2330 et seq.
20, 21.s. 1, 1111.
20, 23. 12, 155.
21, 1-9. 11, 1. 574 ff; 12, 992 ff. 1860 ff. 1932 ff; 13, 1 ff. 296. 1344 ff. 1352 ff. 1360 ff.
21, 22. 9, 1807.
21, 23. 7, 842ff.
22, 1-14. 11, 1738ff. 1746ff.;
12, 1922 et seq; 13, 924 et seq. 2444 et seq. 2454 et seq. 2462 et > seq.
22, 15-22. 11, 1802 et seq.
1816 et seq.; 13, 960 et seq. 2506 et seq. 2518 et seq. 2532 et seq.
22, 24. 3, 9.
22, 30. 5, 218.
22, 32. 1, 1059. 1758;
2, 215; 3, 116. 728;
11, 674 f.
22, 34-46. 7, 2457 ff; 11, 1686 ff. 1700 ff; 12, 1468 ff. 1480 ff; 13, 900 ff. 2402 ff. 2414 ff. 2422 ff.
22, 39. 12, 374; 18, 357.
22, 41-46. 12, 1480 ff.
23, 2. 7, 2093 f.
23, 2-4. 12, 78.
23, 5. 3, 1738.
23, 8. 22, 1529.
23, 10. 22, 358.
23, 34. f. 12, 1682 et seq.
23, 34-39. 11, 204 ff. 2062 ff.
23, 35. 5, 841.
23, 37. 11, 38; 18, 1800 f.
24, 5. 11, 396. 2300.
24, 9. 3, 1078.
24, 13. 9, 1807.
24, 15. 2, 1548; 9, 1808.
24, 15-28. 11, 1868 ff; 13, 984 ff. 2558 ff.
24, 20. 15, 2562.
24, 23. 1, 1047.
24, 24. 12, 271t.
24, 30. 12, 2061; 21a, 544.
25, 1-13. 7, 846 ff; 11,
1922 et seq. 2402 et seq; 12, 1500.
25, 14. 11, 1916.
25, 31-42. 11, 1884 ff; 13, 2576.
26, 1-13. 12, 1500.
26, 26. f. 3, 177.
26, 34. 35. 12, 1682.
26, 36-46. 13, 346 ff
26, 36-56. 13, 1758 ff.
26, 47-50. 13, 360 ff.
26, 51-56. 13, 372 ff.
26, 57-68. 13, 382 ff.
26, 57-75. 13, 1768 ff.
26, 69-75. 13, 390 ff.
27, 1-10. 13, 398 ff. 1786 ff.
27, 4. 3, 91. 117.
27, 11-31. 13, 412 ff.
27, 33-56. 13, 442 ff.
27, 57-66. 13, 494 ff.
27, 62-66. 13, 1822 ff.
28, 1-10. 13, 506 ff. 518 ff.
28, 10. 11, 603.
28, 18. 1, 1279,-3, 1910.
28, 19. 11, 1151.
28, 19. f. 11, 974.
The Gospel of St. Marci.
1, 7. 1, 915.
1, 44. f. 21a, 463.
2, 27. 12, 1970.
4, 33. 11, 524 f.
5, 21-43. 13, 972ff. 2540 ff.
2550 et seq.
6, 17-29. 11, 2362 ff; 13, 1158 ff. 2716 ff.
7, 31-37. 11, 1516ff. 1524ff.;
13, 838 et seq. 2316 et seq.
7, 36. 21a, 463.
- 1288 ff.
2146Speech register . 2147
8, 1-9. 11, 1366 et seq. 1374 et seq;
13, 780 et seq. 2242 et seq.
9, 24. 3, 755.
10, 13-16. 11, 491.
10, 14. 9, 1808; 22, 544.
10, 29. 1, 1597.
10, 35-45. 13, 1196 ff.
14, 32-52. 13, 1758 ff.
14, 53-72. 13, 1768 ff.
15, 15. 4, 255.
16, 1-8. 11, 602 ff. 622 ff.
632 et seq; 12, 1580 et seq. 1592 et seq;
13, 1882 ff.
10, 35-45. 13, 1196.
16, 9. 1, 824.
16, 14-20. 11, 930ff. 944ff.
958 et seq; 12, 1534 et seq. 1898 et seq;
13, 2020 et seq.
16, 15. 3, 13; 15, 2562.
16, 16. 3, 177; 12, 1706.
16, 17." 15, 2562.
16, 19. 3, 1910.
The Gospel of St. Luke.
1, 5-17. 7, 1S02ff.
1, 17. 11, 101 f.
1, 5-80. 13, 2696 et seq. 2712 et seq.
1, 26-38. 11, 2188; 12,
1880 ff; 13, 1-112 ff. 2668 ff. 2678 ff.
1, 28. 11, 1959.
1, 30. 1, 498.
1, 32. f. 4, 2101.
1, 33. 3, 92.
1, 34. 1, 295.
1, 35. 3, 1961.
1, 39-45. 7, 1518 ff.
1, 39-56. 11, 2312 ff. 2322 ff; 12, 1722 ff; 13, 1208 ff. 2732 ff. 2750 ff.
1, 42. 11, 1959.
1, 46-54. 7, 1372 et seq. 1529 et seq;
13, 1220 et seq.
1, 48. 1, 522.
1, 48. 49. 12, 1728 ff.
1, 50. 1, 1056.
1, 51. 12, 81.
1, 53. 4, 1693.
1, 57-80. 11, 2258 ff. 2266 ff.; 13, 1140 ff.
1, 68-79. 7, 1510 ff; 11, 2270.
2, 1-14. 11, 118 ff. 2014ff.; 12, 1648 ff. 1658 ff.; 13, 44 ff. 52 ff. 64 ff. 1438 ff. 1450 ff. 1464 ff. 1478 ff. 1484 ff.
2, 11. 3, 800; 13, 2600 f.
2, 14. 2, 397; 3, 1070; 11, 2036 et seq.; 12, 1110 et seq.
2, 15-20. 11, 144ff. 2028 ff; 13, 78 ff. 1490 ff.
2, 21. 7, 1446 ff; 10, 1276 ff; 11, 284 ff. 2088 ff; 18, 102 ff. 114 ff. 1528 ff. 1540 ff.
2, 22-32. 11, 2150 ff. 2158 ff; 12, 1220 ff; 13, 212 ff. 220 ff. 1662 ff. 2656 ff.
2, 33-40. 11, 232 ff; 12, 1926 ff; 13, 86 ff. 1500 ff. 1514 ff.
2, 35. 1, 693 f.; 7, I452 ff.
2, 41-52. 11, 428 et seq. 442 et seq;
12, 1866 et seq; 13, 144 et seq. 1584 et seq.
3, 7. 12, 1054.
3, 11. 22, 237.
4, 46. f. 4, 1697.
5, 1-11. 11, 1304 et seq. 1312 et seq;
13, 752 ff. 2194 ff. 2208 ff. 2214ff.
5, 6-8. 11, 658.
6, 36. 2, 945.
6, 36-42. 11, 1270ff. 1284 ff.;
12, 1910 et seq.; 13, 736 et seq.
2166 et seq. 2178 et seq. 2186 et seq.
7, 11-16. 13, 1320 ff.
7, 11-17. 7, 2448 ff; 11,
1646 et seq. 1658 et seq.; 13, 884 et seq. 2372 et seq. 2380 et seq.
7, 22. 3, 93.
7, 36-50. 11, 2330 ff; 13, 1182 ff. 2758 ff.
7, 47. 7, 1456ff.
8, 4-15. 11, 514 ff; 12,
1822 et seq; 13, 202 et seq. 1652 et seq.
9, 28-36. 13, 2684 ff.
9, 51-56. 7, 1460 ff.
9, 62. 1, 1281.
Cap. 10. 22, 1764. 1766.
10, 16. 3, 761. 1073; 9, 1809; 11, 798. 954.
10, 19. 8, 357.
10, 23-37. 11, 1534 et seq.
1552 et seq.; 12, 1612 et seq.; 13, 846 et seq. 2322 et seq. 2334 et > seq.
10, 26. 9, 1809.
10, 28. 1, 620.
10, 30. 12, 1143.
10, 34. 2, 1527.
10, 37. 3, 13.
10, 38-42. 11, 2352 et seq.
11, 13. 13, 640.
11, 14.ff. 7, 2416 et seq.
11, 14-28. 11, 550 ff; 12,
1874 et seq; 13, 262 et seq. 1702 et seq.
11, 21. 3, 72.
11, 21.f. 11, 2403.
11, 23. 18, 64.
11, 24-26. 13, 365.
11, 27. 28. 11, 1950 et seq.
11, 28. 9, 1810ff.
11, 34. 12, 1774 ff.
12, 12. 11, 819.
12, 16.ff. 3, 1060.
12, 32. 1, 1112. 1268 f.; 7, 1634; 9, 1812; 11, 2193; 13, 763. 2212;' 22, 1872.
12, 35. 7, 1464 et seq.
12, 35-40. 11, 1936 ff.
12, 49.ff. 3, 115.
12, 49. 51. 3, 283; 7, 107.
13, 5. 3, 1455.
13, 11.ff. 12, 1968.
13, 24. 12, 209.
13, 33. 7, 1623.
14, 1-11. 11, 1674 ff; 12, 1962 ff; 13, 892 ff. 2386 ff. 2394 ff.
14, 16-24. 11, 1210 et seq.
1216 et seq; 12, 1908 et seq; 13, 708 et seq. 2146 et seq.
14, 26. 2, 644. 943; 3, 1079.
15, 1-10. 11, 1234 et seq. 1242 et seq;
13, 726 et seq. 2158 et seq.
15, 7. 13, 2472.
16, 1-9. 11, 1446 et seq. 1454 et seq;
13, 802 et seq. 2266 et seq. 2276 et seq.
16, 5.ff. 11, 510.
16, 8. 2, 826; 3, 995.
16, 17. 20, 1851.
16, 19. 2, 1196.
16, 19.ff. 8, 358.
16, 19-31. 11, 1194 ff; 12, 1936 ff; 13, 697 ff. 2126 ff.
16, 22. 2, 1542; 3, 221. 673.
17, 5. 3, 755; 9, 1812f.
17, 10. 1, 1577.
17, 11-19. 11, 1572; 12,
1444 et seq. 1914 et seq.; 13, 860 et seq. 2344 et seq.
17, 14. 3, 1005.
17, 20. 9, 538; 20, 282.
17, 28. 3, 312.
17, 32. 1, 1281.
18, 1. 2, 1588.
18, 8. 12, 1291.
18, 9-14. 11, 1484 et seq. 1496 et seq;
12, 1726 et seq.; 13, 828 et seq.
2298 et seq. 2306 et seq.
18, 11. 1, 484; 13, 771.
18, 11. f. 3, 1832.
18, 15.f. 11, 491.
18, 25. 11, 2414.
18, 31-43. 11, 524 ff; 12, 1870 ff; 13, 234 ff. 1672 ff.
19, 1-10. 11, 2414 ff; 13, 1286 ff.
19, 5. 9, 1813.
19, 12-26. 11, 2400 f.
19, 21.f. 11, 1821.
19, 41-48. 7, 1470 ff; 11, 1466 ff; 12, 1420 ff; 13, 814 ff. 2282 ff. 2294 ff.
19, 44. 13, 986.
20, 18. 5, 116.
21, 25. 7, 1450 et seq.
21, 25-33. 7, 1478 ff.
21, 25-36. 11, 44 ff; 12,
1006 ff; 13, 10 ff. 1366 ff. 1374 ff. 1384 ff.
22, 7-20. 13, 1840 ff.
22, 19. 1, 904. 1664; 11, 122.
22, 20. 20, 278.
22, 24-30. 13, 1224 ff.
21. 48 Saying Register. 2149
22, 25. 10, 407; 13, 2601.
22, 32. 9, 1813; 22, 317.
22, 39-54. 13, 1758 ff.
22, 54-62. 13, 1768 ff.
23, 26-31. 13, 430 ff.
23, 28. 31. 11, 578.
23, 32-43. 13, 456 et seq. 468 et seq.
1804 ff.
23, 43. 1, 108. 1763; 3, 63.
24, 13-35. 11, 648 ff. 662 ff. ;
12, 1570 ff. 1600 ff.; 13, 1896ff.
24, 16. 1, 1237.
24, 3S-47. 11, 678 et seq. 696 et seq;
13, 528 et seq. 1912 et seq.
24, 44. f. 3, 1882.
24, 46 f. 9, 1814.
24, 47. 3, 666.
24, 50-53. 13, 610ff.
The Gospel of St. John.
Cap. 1-4. 7, 1538-2147.
1, 1. 1, 20; 3, 29.
1, 1-14. 7, 2148 ff; 11,
154 et seq. 2040 et seq.; 12,
1664 et seq.
1, 9. 1, 1591.
1, 11. 6, 591.
1, 12. f. 5, 549 f.
1, 13. 1, 1028. 1399. 1448.
1, 14. 9, 1814.
1, 16. 7, 2166 et seq.
1, 16. f. 12, 849.
1, 17. 11, 1704.
1, 23. 10, 1212 ff.
1, 19-28. 11, 96 ff; 12,
1036 et seq. 1790 et seq.; 13, 32 et seq.
1412 et seq. 1422 et seq. 1430 et seq.
1, 29. 3, 844; 7, 2170 ff.;
9, 1814.
1, 29-34. 7, 21. 74 ff.
1, 35-42. 13, 1020 ff.
1, 47. ff. 2, 595.
1, 51. 2, 395.
2, 1. ff. 10, 630 ff.
2, 1-11. 11, 462 ff; 13,
154 ff. 1594 ff.
2, 11. 3, 779.
2, 19. 13, 387.
3, 1-15. 11, 1146 ff. 1162 ff.
2218 et seq.; 12, 1902 et seq.; 13, 680 et seq. 2108 et seq. 2120 et > seq.
3, 14. 15. 13, 337.
3, 16. 9, 1817; 12, 144.
3, 16-21. 11, 1084 et seq. 1092 et seq;
13, 652 et seq. 2084 et seq. 2094 et seq.
3, 17. 9, 1817.
3, 18. 8, 451.
3, 19. 13, 2449.
3, 20. f. 12, 1070.
3, 29. 3, 1095.
4, 21. 4, 269.
4, 22. 1, 646.
4, 25. 7, 1860.
4, 35. 11, 1980.
4, 47-54. 11, 1762 ff. 1772 ff.; 13, 938 ff. 2474 ff. 2480 ff.
5, 17. 3, 55; 7, 1562.
5, 19-23. 11, 1148 f.
5, 20-23. 13, 2693.
5, 23. 3, 1929.
5, 25. 12, 2058.
5, 26. 3, 1909.
5, 28. 12, 2097.
5, 29. 12, 144.
5, 39. 9, 1818ff.
5, 39. 40. 43. 7, 2176 ff.
5, 41. 12, 68.
5, 46. 3, 747. 1882. 1945.
Cap. 6-8. 7, 2192 ff.
6, 1-15. 11, 560 ff; 12,
1878 ff; 13, 276 ff. 996 ff. 1718 ff. 1726 ff.
6, 29. 8, 254 ff.
6, 31.f. 3, 951.
6, 35. 3, 853.
6, 37-40. 8, 258 ff.
6, 44. 11, 333.
6, 44-51. 11, 1136 ff.
6, 53. 4, 359; 12, 228; 22, 592.
6, 53-56. 13, 2151 f.
6, 55-58. 11, 2248 et seq.
6, 55. 63. 11, 168.
6, 63. 1, 1248; 11, 2253;
18, 1877; 20, 840.
8, 21. 13, 92.
8, 25. 1, 12; 9, 1820; 22, 264.
8, 31. 9, 1821.
8, 34. 18, 64.
8, 34. 36. 18, 47.
8, 37. 4, 1117.
8, 44. 1, 137; 9, 1821 ff; 22, 736.
8, 46.ff. 7, 2424 et seq.
8, 46-59. 11, 566 ff; 12, 1322 ff; 13, 286 ff. 1730 ff. 1738 ff.
8, 51. 4, 327; 9, 1824 et seq.
1828 f.; 12, 190.
8, 54. 3, 1932.
8, 56. 1, 750. 1103. 1153;
2, 143; 3, 662. 1945.
8, 58. 12, 155.
8, 59. 1, 1237.
Cap. 9. 12, 1302 ff.
9, l.ff. 1, 824.
9, 23. 11, 1649.
9, 41. 4, 1572.
10, 1-11. 11, 1114 ff. 1124 ff.
10, 9. 3, 152.
10, 12. 3, 175.
10, 12-16. 11, 778 ff. 792 ff. 802 ff; 12, 1890 ff; 13, 552 ff. 1958 ff. 1966 ff.
10, 17.f. 11, 2334.
10, 27. 9, 1829.
10, 28. 9, 1829.
10, 30. f. 3, 1929.
10, 34-36. 3, 781.
11, 1- 46. 12, 1314 et seq.
11, 8. 9. 2, 342.
11, 9. 1, 1342.
11, 9. f. 7, 1599.
11, 25. 4, 327; 9, 1830; 11,
571; 12, 1952.
11, 48-50. 4, 205; 11, 1819.
12, 6. 11, 408.
12, 12-19. 13, 1744 ff.
12, 23. f. 13, 337.
12, 24. 3, 648; 10, 202 ff.
12, 24-26. 11, 2350 ff; 18, 1728 ff.
12, 25. 3, 175; 4, 1601.
12, 31. 3, 72.
12, 31-36. 11, 2372 ff.
12, 32. 9, 1830; 18, 387.
12, 35. 9, 1831.
13, 1-17. 13, 316 ff.
13, 5. 1, 1215.
13, 8. 22, 321.
13, 9. 11, 658.
13, 10. 12, 484; 18, 1080 f. 1169.
13, 19. 22, 49.
13, 34. 11, 129.
13, 35. 9, 1832.
Cap. 14-16. 8, 264 ff.
14, 1.f. 9, 1832.
14, 1-14. 11, 2204 ff; 12, 1848 ff; 13, 1126 ff.
14, 6. 3, 753. 815; 9, 1888;
12, 228. 263.
14, 8. 3, 815.
14, 9. f. 3, 1929; 12, 651.
14, 10. 9, 1834.
14, 12. 1, 137. 1582; 2,
1595; 3, 783; 13, 265. 1705.
14, 13. 9, 1834.
14, 16. f. 13, 673.
14, 21. 9, 1835.
14, 23. 1, 1404; 9, 1835;
22, 45.
14, 23-31. 11, 1018 ff. 1032 ff. 1042 ff.; 12, 1408 ff.; 18, 642 ff. 2074 ff.
14, 24. 9, 1835.
14, 26. 15, 2564.
14, 28. 12, 155.
14, 29. 12, 1717.
14, 30. 3, 72.
15, 1. 12, 406.
15, 3. 9, 1836.
15, 3. 4. 12, 484.
15, 5. 1, 482; 9, 1836; 21a, 252 ff.
15, 6. 18, 64.
15, 7. . 9, 1836.
15, 8. 9, 1838.
15, 9. 2, 968.
15, 12. 13. 12, 1582.
15, 12-16. 11, 2360 f.
15, 17-25. 13, 1274 ff.
15, 17-27. 11, 2384 f.
15, 19. 3, 1079.
15, 26. 12, 822; 13, 674.
2150 Saying register. 2151
15, 26-16, 4. 11, 992 et seq.
1000 et seq.; 12, 1900 et seq.; 13, 620 et seq. 2038 et seq.
16, 1. 3, 269.
16, 5. 15, 2565.
16, 5. 7. 1, 1165.
16, 5-15. 11, 864 ff. 876 ff.
884 et seq; 12, 1402 et seq. 1896 et seq;
13, 586 et seq. 1684 et seq.
16, 7. 15, 2564.
16, 8. 3, 140; 21a, 405 et seq.
16, 11. 3, 72; 9, 1838.
16, 12. 1, 1526; 12, 1717;
15, 2563; 19, 1370.
16, 12. 25. 11, 910.
16, 13. f. 4, 1741.
16, 15. 3, 816. 1909.
16, 16-23. 11, 828 ff. 842 ff.
852 et seq; 12, 1392 et seq. 1892 et seq; 13-, 564 et seq. 574 et seq. > 1972 et seq.
16, 20. 1, 1207.
16, 23-30. 11, 918 et seq. 926 et seq;
13, 598 et seq. 1994 et seq.
16, 24.f. 15, 2561.
16, 26. 15, 2561.
16, 26. f. 11, 1521.
16, 27. 9, 1839.
16, 30. 15, 2562.
16, 33. 4, 1861; 9, 1839.
Cap. 17. 8, 744 ff.
17, 3. 3, 1924. 1928.
17, 17. 9, 1840.
Cap. 18-20, 18. 8, 844 ff.
18, 1-38. 12, 1884 ff.
18, 28-19, 16. 13, 1786 ff.
18, 36. f. 12, 1369.
19, 5. 10, 1176 et seq.
19, 13-30. 13, 1856 ff.
19, 25-37. 13, 480 ff.
19, 31-42. 13, 1822 ff.
19, 35. f. 3, 870.
20, 9. 15, 2564.
20, 11-18. 12, 1370 ff.
20, 15. 1, 1237.
20, 17. 11, 606. 633;15, 2561.
20, 19-23. 12, 1830. 1834. 1886.
20, 19-31. 11, 724 ff. 734 ff. 748 ff. 770 ff.; 12, 1386 ff.; 13, 538 ff. 1938 ff. 1944 ff.
'20, 22. 15, 2565.
20, 23. 18, 1035.
20, 24-31. 11, 1962 ff; 13, 1032 ff.
21, 1-14. 7, 2430 ff; 12, 1574 ff.
21, 15-17. 12, 1390.
21, 19-24. 11, 218 ff. 2078ff.
21, 25. 18, 1297 f.; 19, 1369.
The Apostle's Story.
1, 1-11. 12, 592 f.; 13, 2002 ff.
2, 1-13. 12, 618 ff; 13,
2046 et seq.
2, 1-14. 13, 632 ff.
2, 2-4. 3, 2.
2, 14-28. 12, 626 ff.
2, 14-36. 13, 2062 ff.
2, 29-36. 12, 626 f.
2, 37. 11, 714.
3, 15. 3, 92.
3, 21. 1, 122.
5, 39. 4, 1108.
Cap. 6 and 7. 11, 2062.
Cap. 6. Cap. 7, 1. 2. 44-59.
13, 1056ff.
6, 8-14. 7, 54-59; 12, 176 ff.
7, 2. 1, 770.
7, 4. 2, 1511.
7, 4. f. 3, 226.
7, 5. 3, 369.
7, 25. 3, 720.
7, 57.-8, 3. 13, 2646.
8, 17. 12, 143.
8, 19. 1, 1618 f.
9, 1-22. 12, 1144 ff; 13,
1090 et seq.
9, 1-25. 13, 2646 ff.
9, 4. 3, 683; 7, 2360.
9, 4. 6. 11, 714.
9, 7. 21a, 464; 22, 9.
9, 15. 12, 962.
10, 34. f. 1, 1072.
10, 34-43. 12, 490 ff.
10, 43. 9, 1841.
10, 44. 7, 1594.
12, 9. ff. 1, 939.
13, 26-39. 12, 496 ff.
498 et seq.
13, 34. 4, 1124. 1637.
13, 36. 2, 1390-1411.
13, 38.s. 12, 1120 f.
14, 15. 1, 1311.
14, 17. 1, 1384.
Cap. 15 and 16. 8, 998 ff.
15, 5. 1, 1017.
15, 7.ff. 19, 1360 ff.
17, 28. 12, 643.
17, 30. f. 11, 712.
19, 4. 7, 1733.
19, 12. 2, 1196.
20, 20. 27. 9, 1497.
20, 28. 12, 650.
20, 35. 18, 55.
20, 37. 3, 255.
22, 14-16. 13, 2646 ff.
23, 3-5. 19, 694 f.
23, 4. 21a, 544.
23, 5. 22, 1728.
26, 16-18. 13, 2646 ff.
The Epistle of St. Paul to the Romans.
1, 1. 11, 2197.
1, 1-4. 5, 127.
1, 2. 9, 976. 1135;12, 6.
1, 4. 8, 722; 12, 61.
1, 7. 4, 2097.
1, 13. 8, 1020.
1, 16. 1, 1502,-9, 1005. 1164. 1841; 11, 16; 12, 1842.
1, 17. 2, 320 f.; 4, 794; 9, 281. 1842; 11, 15; 12, 5. 1024; 14, 1640.
1, 18. 6, 1475; 18, 1914.
1, 19-21. 3, 1038.
1, 21. 1, 1058; 3, 1412; 9, 525.
1, 23. 4, 352.
2, 5. 11, 1448.
2, 6-10. 9, 1592.
2, 7. 12, 144.
2, 8. 7, 159; 11, 279.
2, 15. 3, 9.
2, 21. 8, 1396, 18, 42.
2, 23. 18, 52.
2, 25. 8, 1566.
3, 2. 2, 1827.
3, 3. 4, 945.
3, 4. 5, 519; 11, 33.
3, 8. 2, 1525. 2086.
3, 9. 18, 49.
3, 9.ff. 8, 1498.
3, 10. 4, 903.
3, 17. 7, 142.
3, 19. 18, 60.
3, 20. 1, 201; 3, 1134; 11, 2162.
3, 21. 8, 1489; 9, 976. 1135. 1842; 18, 40.
3, 21.s. 7, 327.
3, 22. 9, 524.
3, 23. 2, 1487; 8, 651; 12, 293.
3, 24. 9, 1435.
3, 25. 3, 1949; 9, 903; 12, 148.
3, 26. 2, 986; 11, 15.
3, 28. 3, 84; 9, 984; 18, 53 f.; 19, 1436 ff.
3, 29. 1, 1029; 3, 588. 1039;
7, 6 f. 263.
4, 2. 9, 1439.
4, 3. 3, 264. 672.
4, 8. 12, 262.
4, 11. 1, 1038; 8, 1471.
4, 11. 12. 1, 1043.
4, 13. 9, 473.
4, 14-16. 8, 1489.
4, 15. 8, 1440; 11, 738. 1792. 2162; 12, 1831 f.; 18, 52; 22, 1904.
4, 17. 7, 2451; 8, 18. 488 f.; 9, 318.
4, 17. 21. 3, 288.
4, 18. 3, 221.
4, 18-20. 3, 287.
4, 19.ff. 1, 1096; 3, 264.
4, 21. 3, 289.
4, 23. f. 1, 1097.
4, 25. 3, 656; 9, 1843; 11, 581. 624; 12, 148.
5, 1. 9, 1122 f.
5, 1. 2. 9, 1474; 18, 1172 f.
5, 1-5. 12, 1546 ff.
2152Speech register . 2153
5, 3. 1, 784,' 12, 1742.
5, 3-5. 4, 455.
5, 4.f. 8, 436.
5, 5. 14, 2141.
5, 6-8. 8, 858 f.
5, 8-11. 13, 334 ff.
5, 16. 8, 1375; 12, 1554 et seq.
5, 10.ff. 8, 1440.
5, 12. 3, 66. 663; 8, 1341.
5, 14. 1, 286; 4, 724; 11, 1449. 1467.
5, 17. 18. 12, 850.
5, 18. 11, 186. 510.
5, 18. 7, 1690; 8, 1435.
5, 20. 4, 1695; 12, 257.
6, 2. ff. 8, 1449.
6, 3.s. 3, 149.
6, 3-11. 12, 758 ff.
6, 4. 4, 327.
6, 6. 6, 181.
6, 9. 9, 453.
6, 12. 3, 93. 113; 9, 1456. 1536.
6, 13. 12, 10.
6, 14. 12, 774.
6, 15. 12, 232.
6, 16. 12, 775 f.
6, 19-23. 12, 772 ff.
7, 1. 8, 1449.
7, 2. ff. 8, 1448.
7, 5.f. 7, 1736; 8, 1607 f.
7, 8. 3, 93.
7, 9. 1, 200; 11, 715.
7, 13. 8, 1349; 9, 416.
7, 14. 3, 1248; 9, 235. 777;
12, 1032.
7, 14. 19. 8, 1606.
7, 15. 7, 2386; 11, 770.
7, 16.ff. 18, 1187 ff.
7, 18. 9, 1679; 18, 63.
7, 18. f. 3, 65; 8, 701; 18, 1188 f.
7, 19. 3, 169.
7, 19. 22. 18, 58 f.
7, 19. 24. 25. 1, 1670.
7, 22.f. 9, 1193.
7, 23. 2, 201. 741; 7, 2386;
9, 1739.
7, 24. 1, 1327; 2, 149; 3, 95; 9, 516. 1539.
7, 25. 9, 1520;18, 1194.
8, 1. 1, 1667; 8, 657; 9, 583. 1539; 18, 1195.
8, 2. 8, 1450.
8, 3. 8, 1444; 9, 211. 216. 1815; 11, 1191. 2237; 18, 1131.
8, 3.ff. 13, 1076 f. 1137.
8, 7. 8, 653; 9, 426.
8, 10. 6, 181; 8, 1449; 12, 1405.
8, 11. 12, 514 f.
8, 12-17. 12, 784 ff.
8, 13. 8, 1600; 9, 1453; 12, 317. .
8, 14. 8,-1608; 9, 1541.
8, 15. 8, 1517; 12, 232.
8, 16. 9, 1585.
8, 17. 9, 1450.
8, 18-23. 12, 714 ff. 726 ff.
8, 20.f. 1, 250; 12, 980.
8, 22. 1, 431.
8, 24. 12, 137.
8, 26. 2, 288 f.; 3, 1528; 9, 500. 1646.
8, 27. 2, 1584.
8, 28. 1, 1327.
8, 29. 9, 1170.
8, 31. 7, 101; 8, 424; 9, 1843.
8, 31.ff. 3, 910.
8, 31-34. 12, 1558 ff.
8, 32. 3, 91. 749; 9, 1143;
11, 1098.
8, 32.ff. 9, 1599.
8, 34. 22, 1720.
8, 35. 12, 1867.
9, l.ff. 11, 1522.
9, 3. 8, 1039.
9, 4. 8, 610.
9, 4.ff. 7, 1756.
9, 6. 8, 615.
9, 6. ff. 1, 1397; 8, 1475.
9, 6-8. 1, 1029.
9, 7.f. 8, 1471.
9, 7.ff. 9, 314.
9, 8. 1, 1028; 2, 1868. 1870;
3 283
9, 10-13. 2, 32. 64 ff; 3, 398.
9, 16. 22, 471.
9, 16.ff. 18, 1846 ff.
9, 20. 3, 813.
9, 25. 9, 1027. 1188.
9, 27. f. 6, 229.
9, 29. 6, 19.
9, 31. 9, 273.
9, 33. 6, 1470.
10, 2. 8, 1537.
10, 3. 9, 272. 336.
10, 4. 1, 1010; 12, 258 f.
10, 6-8. 3, 1613.
10, 8. 8, 1591.
10, 9. 4, 663; 7, 1816.
10, 9. f. 3, 230; 11, 419.
10, 10. 3, 673; 12, 1842;
18, 53.
10, 12-15. 6, 1597 f.
10, 13.ff. 9, 1505.
10, 15. 9, 1653. 1843; 12, 1797.
10, 17. 3, 1694; 7, 1594.
10, 18. 3, 353.
11, 11. ff. 1, 646; 2, 1758;
3, 1867.
11, 17. 1, 654; 6, 625.
11, 25.ff. 6, 775.
11, 31.f. 3, 1696.
11, 32. 3, 353. 1103. 1134;
9, 1451.
11, 33. 3, 468.
11, 33-36. 12, 628 ff. 646 ff.
12, 1. 5, 1039; 11, 273; 19, 1082.
12, 1. f. 8, 542.
12, 1-6. 12, 3l4 ff.
12, 2. 2, 1675; 22, 1750.
12, 3-6. 9, 1090.
12, 3-16. 12, 1168 ff.
12, 5. 9, 1577.
12, 7. 3, 692; 7, 1825; 11, 914. 1413. 1429.
12, 7-16. 12, 326 ff.
12, 8. 11, 1622. 1635.
12, 10. 3, 523; 7, 1412; 9, 1282.
12, 11. 7, 1408.
12, 12. 7, 608.
12, 17-21. 12, 356 ff. 360 f.
12, 19. 1, 1265.
12, 19. 14. 3, 185.
12, 20. 2, 227; 12, 95.
13, 1. 2. 4. 3, 1649.
13, 1. 7. 3, 524.
13, 2. 3, 1659.
13, 3. 9, 1198.
13, 3. f. 3, 1095.
13, 4. 2, 1921.
13, 8-10. 12, 360 ff.
13, 10. 3, 1208.
13, 11. 9, 1876.
13, 11-14. 12, 1 ff. 1064 ff.
1640 ff.
13, 12. 11, 39.
13, 14. 8, 727.
14, 1. 3, 300; 12, 37.
14, 5. 12, 1617.
14, 6-8. 1, 857.
14, 7. 8. 2, 234.
14, 7-9. 9, 1844.
14, 8. 2, 1301; 9, 1844.
14, 23. 3, 1069; 4, 869; 9, 1451; 11, 937; 18, 65.
15, 1-3. 12, 1078.
15, 2. 8, 1388.
15, 4. 1, 275. 1186; 2, 469. 472; 4, 558; 6, 439; 9, 1501. 1845.
15, 4-13. 12, 18 ff. 1074 ff.
15, 8. 3, 1947; 7, 78. 263 f.
15, 8. f. 2, 758; 22, 347.
15, 13. 12, 1110 f.
15, 16. 6, 850.
15, 17.ff. 3, 1088.
16, 17. 4, 1170.
16, 25. f. 9, 1139.
The first epistle to the Corinthians.
1, 4-9. 12, 898 ff.
1, 18. 3, 222.
1, 21. 25. 3, 770.
1, 23. 7, 1930; 11, 1969; 12, 1736; 18, 1918.
1, 30. 3, 7.
1, 30. f. 3, 1967.
1, 31. 1, 1439; 3, 665.
2154Speech register . 2155
2, 2. 11, 685.
2, 4. 11, 2135.
2, 8. 3, 658. 749.
2, 10. 16. 11, 2085.
2, 11. 12, 629 f.
2, 15. 3, 185; 8, 34.
3, 4-13. 12, 1542 ff.
3, 6.f. 3, 795.
3, 7. 8, 259.
3, 9. 1, 1245; 2, 1775.
3, 13. 22, 1006.
3, 16. 9, 1012. 1172.
3, 18. 4, 513.
4, 1-5. 12, 52 ff. 1086 ff.
4, 4. 4, 463. 562.
4, 5. 4, 509 f.
4, 8. 8, 681.
4, 9. 1, 1519.
4, 20. 9, 293; 11, 149. 2406.
5, 1. 3, 540.
5, 6-8. 12, 476 ff.
5, 7.f. 3, 844.
5, 10. 3, 1126.
6, 7. 22, 1958.
6, 18. 1, 1276.
6, 19. 6, 779.
Cap. 7. 8, 1026 ff.
7, 2. 3, 275.
7, 2. ff. 22, 1174.
7, 18. 5, 1148; 12, 277.
7, 29-31. 9, 933 f.; 12, 573.
7, 31. 1, 739; 5, 34.
7, 37. 19, 1569.
7, 38. 12, 77; 19, 1565.
8, 5. f. 1, 906.
8, 8. 3, 536.
9, 9.ff. 3, 1592; 11, 31.
9, 20-22. 12, 85 f.
9, 24.-10, 5. 12, 396 ff.
10, 1. ff. 7, 2051.
10, 1-5. 12, 798 ff.
10, 4. 3, 1931.
10, 4. 9. 22, 311.
10, 6. 3, 907.
10, 6-13. 12, 796 ff.
10, 9. 12, 649.
10, 11. 12, 1459.
10, 12. 3, 185; 22, 477.
10, 13. 4, 1886; 12, 1622.
10, 16. 19, 320; 20, 1082 f.
10, 16.f. 11, 616 et seq.
10, 33. 4, 882; 11, 2038 f.;
12, 30.
11, 1. 7, 1831 f.
11, 16.f. 19, 1318.
11, 19. 3, 499. 801; 4, 843;
9, 1131 f.; 11, 1406. 1423.
11, 23-26. 13, 298 ff.
1922 ff.
11, 23-34. 12, 1342 ff.
11, 24. 9, 1846.
11, 27-34. 13, 310 ff.
11, 32. 1, 1282.
12, 1-11. 12, 812ff.
12, 8. 7, 1939.
12, 22.f. 22, 1570.
12, 26. 12, 742.
Cap, 13. 12, 422 ff.
13, 5. 1, 319; 18, 63. 357.
13, 5-7. 12, 608.
13, 7. 1, 955; 11, 364.
13, 13. 22, 1854.
14, 15. 4, 1200.
14, 29.f. 11, 1399.
14, 30. 20, 1670 f.
Cap. 15. 8, 1084 ff.
15, 1-10. 12, 834 f.
15, 4. 6, 1222.
15, 10. 3, 1088.
15, 12. 9, 1846.
15, 13.. ff. 12, 2050.
15, 14. 17. 11, 948.
15, 20-28. 12, 578 f.
15, 21. 3, 66.
15, 27. 4, 665.
15, 31. 1, 240; 2, 1483; 4, 1882; 8, 315; 22, 281.
15, 35-50. 12, 578 ff.
15, 35-57. 8, 1272 ff.
15, 42.ff. 12, 2098.
15, 44. 1, 243.
15, 45. 1, 105; 3, 59 f.
15, 45. 49. 9, 1243.
15, 46. 2, 1010.
15, 48.f. 3, 46.
15, 51. 12, 2065.
15, 51-53. 12, 2063.
15, 51-57. 12, 592ff.
15, 54.ff. 3, 92.
15, 55. 9, 1846; 11, 626 f.;
12, 1365.
15, 55. 57. 11, 1982.
16, 9. 3, 152.
The second epistle to the Corinthians.
1, 12. 7, 92; 12, 73 f.
2, 11. 3, 74.
3, 1-3. 12, 837.
3, 4-11. 12, 834 ff.
3, 5. 3, 65.
3, 6. 11, 83.
3, 7. 1, 287; 7, 327.
3, 8. 11, 1768.
3, 14. 6, 77.
3, 15. 4, 130.
3, 18. 11, 694.
4, 4. 22, 707.
4, 6. 1, 21; 2, 1702.
4, 7. 6, 144.
4, 16. 6, 181.
4, 17. 1, 1343; 3, 601. 603.
4, 17. f. 1, 244. 1339.
5, 6. 1, 1626.
5, 8. 7, 97.
5, 14.ff. 20, 933 ff.
6, 1. 2. 12, 928.
6, 1-10. 12, 436 ff.
6, 10. 3, 1062; 8, 350. 355.
6, 17. 1, 1265.
9, 6. 9. 5, 1129.
9, 7. 3, 1204.
10, 4. . 2, 408.
11, 2. 1, 286; 3, 383. 1095;
12, 2021. 2029.
11, 19.-12, 9. 12, 408 ff.
12, 4. 1, 108.
12, 7. 1, 823. 923; 2, 288; 3, 1827.
12, 7-9. 2, 1665.
12, 9. 8, 16.
12, 9. f. 8, 360.
12, 16. 9, 472.
13, 10. 19, 878.
The Epistle to the Galatians.
Shorter interpretation of the epistle to the Galatians: 8, 1352- 1661.
Detailed explanation of the epistle to the Galatians: 9, 1- 773.
1, 1. 11, 1911 ff.
1, 4. 5. 9, 774 ff.
1, 8. 9. 12, 271.
2, 6. 15, 959.
2, 16. 3, 84.
2, 19. f. 3, 1087.
2, 20. 1, 1562; 5, 1091.
2, 21. 11, 394. 952.
3, 2. 7, 1594.
3, 8. 3, 11.
3, 10. 3, 1601; 18, 1928.
3, 13. 3, 1561; 2, 236 f.
3, 13. 10. 18, 52.
3, 15-22. 12, 858 ff.
3, 16. 1, 1397. 1569 f.
3, 17. 1, 769. 959.
3, 19. 3, 4; 18, 1931 f.
3, 22. 3, 353. 1103.
3, 23. 24. 9, 798 ff.
3, 23-29. 12, 246 ff.
3, 24. 2, 1491; 3, 1203; 11, 2165.
4, 1-7. 12, 204 ff.
4, 2. 11, 35.
4, 4. 12, 632.
4, 4. 5. 11, 2161.
4, 9. 12, 137.
4, 10. f. 3, 1084.
4, 21-31. 12, 460ff.
4, 22. 3, 277.
4, 22.ff. 1, 1150; 3, 277.
4, 23. 3, 278. 284. 692.
4, 28. 1, 1028.
4, 29. 1, 1387.
4, 30. 1, 1427; 3, 279.
4, 31. 6, 189.
5, 2-4. 1, 1009.
5, 3. 3, 7.
5, 6. 19, 1256.
5, 9. 12, 479.
5, 16-24. 12, 864 ff.
5, 17. 2, 286; 3, 93; 18, 59.
5, 19-21. 12, 600.
5, 22. 12, 388.
5, 25.-6, 10. 12, 866 ff.
6, 1. 2. 12, 27. 1077 f.
2156Speech register . 2157
6, 2. 3, 1534; 6, 510; 12, 1840.
6, 10. 12, 929.
6, 13. 6, 514.
6, 14. 3, 1087; 11, 1604.
2286 f.
6, 17. 12, 718 f.
The. Epistle to the Ephesians.
1, 3. 1, 1564 f.
1, 23. 7, 2110.
2, 2. 3, 93.
2, 3. 3, 664.
2, 4. 6. 2, 473.
2, 4-6. 11, 2234.
2, 5. 3, 1687.
2, 6. 8, 357.
2, 10. 2, 1640; 22, 448.
2, 17. 6, 761.
2, 20. 7, 287.
3, 7. 3, 1088.
3, 13-21. 12, 868 ff.
3, 20. 3, 1528.
3, 20. f. 7, 1505.
4, 1-6. 12, 888 ff.
4, 4-6. 8, 716.
4, 5. 18, 1467.
4, 8-10. 7, 1909.
4, 9. 2, 397; 7, 123.
4, 22. ff. 3, 46.
4, 22-28. 12, 910 ff.
4, 30. 1, 454. 486.
5, 1-9. 12, 450 ff.
5, 14. 12, 289.
5, 15-21. 12, 924 ff.
5, 16. 5, 45; 11, 1448.
5, 22. 11, 1753.
5, 22-33. 12, 2018 ff.
5, 25-27. 3, 384; 11, 1754.
5, 26. 22, 602.
5, 26. f. 7, 1733.
5, 28. ff. 3, 68.
5, 31. 19, 92 ff.
6, 10-17. 9, 810 ff; 12,
934 f. 1626 ff.
6, 12. 3, 72. 93.
6, 16. 6, 435; 12, 705.
The Epistle to the Philippians.
1, 3-11. 12, 936 ff.
1, 23. 3, 1138; 7, 97.
2, 4. 18, 357.
2, 5. ff. 11, 1093; 12, 1770.
2, 5. 6. 10, 1262 et seq.
2, 5-11. 12, 466 ff.
2, 6. 10, 1268; 22, 322.
2, 6. f. 4, 648.
2, 7. 3, 1925; 11, 283.
2, 9. 10. 3, 751.
2, 11. 4, 663.
2, 14. 1, 1271.
3, 5. ff. 11, 647.
3, 6 f. 3, 849.
3, 8. 1, 1431; 5, 272.
3, 12. 12, 137.
3, 13. 4, 1900.
3, 17-21. 12, 1632 ff.
3, 19. 3, 208.
3, 20. 9, 573 f.; 12, 572.
4, 4-7. 12, 80 ff. 1096 ff.
4, 5. 1, 848.
4, 7. 11, 1030 f.
4, 12. 1, 857; 3, 1062.
The Epistle to the Colossians.
1, 3-14. 12, 962 ff.
1, 6. 11, 523.
1, 11. 3, 1817.
1, 12. 4, 1846.
1, 15. 3, 1959; 11, 2044;
12, 647 f.
1, 15. ff. 3, 1930.
1, 23. 12, 102.
1, 24. 12, 1329.
2, 8. 4 , 794; 11, 303.
2, 9. 8, 335; 22, 72.
2, 15. 5, 206; 9, 375.
2, 16. f. 3, 1084.
2, 18. 20. 1, 866.
2, 18. 23. 8, 563.
3, 1-3. 11, 2233.
3, 1. 2. 5. 20, 932 f.
3, 1-7. 12, 512 ff.
3, 3. 1 2, 1595
3, 5. 3, 208. 1742.
3, 12-17. 12, 380 ff.
3, 15. 9, 1847.
3, 16. 4, 1903.
3, 22. ff. 3, 1242.
The first epistle to the Thessalonians.
4, 1-7. 12, 446 ff.
4, 3. 12, 2020.
4, 4. f. 2, 1737.
4, 13-18. 12, 982 f. 2032 ff.
2042 et seq. 2052 et seq. 2060 et seq.
2072 et seq. 2086 et seq.
5, 2. 3. 11, 49 f.
5, 4-10. 12, 1065.
5, 21. 4, 666; 9, 1847; 22, 686.
5, 23. 7, 1381 ff.
The second epistle to the Thessalonians.
1, 3-10. 12, 982 ff.
2, 2. 3, 346.
2, 3. 1, 1317.
2, 3. 4. 11, 1877 f.
2, 4. 1, 1062.
2, 5. 15, 2564.
2, 7. 9, 1435.
2, 7. 8. 12, 1297.
2, 10. ff. 3, 1332; 11, 1589.
2, 11. 2, 1547.
3, 2. 3, 755.
3, 10. 2, 1804.
The first epistle to Timothy.
1, 3-11. 9, 858 ff.
1, 5-7. 9, 882 f.
1, 8. 9. 12, 252.
1, 9. 1, 131; 12, 232.
1, 15. 22, 31 f.
1, 16. 12, 1153.
1, 17. 3, 92.
1, 18.-2, 2. 9, 914.
2, 2. 3, 1001.
2, 4. 9, 922 ff. 1848.
2, 5. 3, 91; 9, 1848.
2, 12. 3, 89.
2, 13. 1, 222; 3, 64.
2, 14. 3, 73. 77.
2, 15. 1, 1670.
3, 1. 11, 2425.
3, 2. 1, 1034; 4, 1988.
3, 16. 12, 60.
4, 1. 3. 3, 50.
4, 2. 1, 1537.
4, 3. 3, 105.
4, 4. 22, 7.
4, 5. 3, 781.
4, 8. 1, 1306; 3, 688. 1818;
4, 1428.
4, 13. 9, 1849.
5, 4. 8. 3, 1098.
5, 9. 10. 11, 2366.
5, 11. f. 19, 1660 f. 1692.
5, 20. 3, 187.
6, 5. 7, 92; 8, 636.
6, 6-10. 11, 1305 f. 1389.
6, 17. 9, 1849.
6, 19. 3, 814.
6, 20. 3, 75.
6, 20. f. 11, 303.
The second epistle to Timothy.
1, 12. 3, 1887.
2, 8. 11, 2013.
2, 9. f. 3, 788.
2, 12. 1, 1327.
2, 17. 4, 225.
2, 26. 3, 820; 18, 56 f.
3, 1-9. 11, 351 ff.
3, 5. 1 1, 380; 12, 1726.
3, 12. 3, 691.
3, 16. f. 4, 285; 9, 1850.
3, 17. 1, 1718.
4, 8. 4, 862.
The Epistle to Titus.
1, 2. 1, 1555.
1, 15. 4, 869.
2, 5. 1, 1161.
2, 10. 4, 882.
2, 11. 12, 6. 292.
2, 11-13. 12, 2.
2, 11-15. 12, 100 ff.
2, 13. 9, 930 ff.
3, 1-4. 12, 128.
3, 4. 3, 298.
3, 4-8. 12, 126 ff.
3, 10. 12, 1249.
3, 10. f. 3, 826; 12, 1462.
2158Speech register . 2159
The Epistle to Philemon.
V. 7. 1, 1138.
V. 8. ff. 3, 382.
The first epistle of St. Peter.
First edit: 9, 958 ff.
Second edit: 9, 1110 ff. 1, 2. 1, 1992; 12, 539.
1, 12. 1, 1519; 2, 397. 775;
5, 215.
1, 25. 9, 1853.
2, 2. 5, 204; 22, 661.
2, 5. 1 1, 273.
2, 9. 3, 1013; 12, 1454; 18, 1280.
2, 11. 9, 935 f.
2, 11-20. 12, 564
2, 13. 12, 588: 2, 20-25. 12, 542 ff.
2, 23. 6, 630.
3, 1-6. 3, 1232.
3, 4. f. 3, 26.
3, 6. 1, 738. 1170. 1605; 3, 299.
3, 7. 1, 987. 1353.
3, 8. 22, 289.
3, 8-15. 12, 736 ff.
3, 9. 15. 11, 2075.
3, 18. 3, 749.
3, 18. ff. 6, 1224.
3, 19. 15, 2558.
3, 19. 20. 1, 535.
3, 21. 1, 616.
4, 8. 11, 24.
4, 8-11. 12, 594 ff.
4, 9-11. 9, 1296 ff.
4, 10. ff. 19, 1641 ff.
4, 11. 3, 1046. 1088, 7, 1825;
12, 443.
4, 17. 3, 90; 12, 882.
4, 18. 4, 943; 11, 272.
5, 2. 9, 1853.
5, 5. 6. 9, 1308 et seq.
5, 5-11. 12, 676 ff.
5, 7. 9, 1853.
5, 7. 8. 9, 1316 et seq.
5, 8. 9, 1326 et seq.
5, 9. 9, 1336 et seq.
The wide epistle of St. Peter.
Interpreted in full: 9, 1342 ff. 1, 4. 3, 760; 4, 614; 12, 144. 1, 9. 3, 1840.
1, 9. 12. 1, 271.
1, 10. 1, 1123. 1535; 3,
1887; 11, 24. 599. 1145; 12, 886. 1278. 1834.
1, 16-18. 11, 2061; 12, 698.
1, 19. 1, 1695; 3, 288; 5, 1163.
1, 21. 3, 435. 670. 1889.
2, 1. 11, 425; 12, 1465 f.
2, 1. ff. 18, 453. 2, 1-3. 18, 1474 ff.
2, 1. 3. ff. 18, 1531 ff.
2, 5. 1, 438. 500 f. 900. 1274;
3, 146.
2, 7. 8. 3, 312.
2, 8. 1, 1223.
2, 10. 12, 67 f.
2, 14. 3, 1307.
2, 20. 7, 1312.
2, 20. f. 11, 1799.
3, 3. 1, 1288.
3, 5. f. 1, 10.
3, 7. 4, 789.
3, 10. 13. 12, 732.
3, 13. 22, 1325.
3, 18. 12, 1242. 1244.
The first epistle of St. John.
Fully interpreted: 9, 1398 et seq.
1522 et seq.
1, 6. 6, 629.,
1, 8. 4, 1697; 8, 1615; 18, 61.
2, 1. 8, 447 ff.
2, 13. 11, 493.
2, 23. 3, 1934.
2, 27. 8, 404.
3, 1. f. 3, 781.
3, 2. 12, 730.
3, 8. 6, 700.
3, 9. 8, 1615; 18, 60.
3, 13-17. 9, 1654 ff. 1666 ff.
3, 13-18. 12, 660 ff.
3, 15. 3, 1251, 7, 106.
3, 20. 4, 1729.
4, 1. f. 11, 1413. 1429.
4, 1-3. 12, 1536 ff.
4, 4. 4, 485.
4, 16-21. 9, 1674 ff; 12,
660 f.
4, 18. 12, 1700. 1705.
5, 4. 7, 2399; 9, 375.
5, 4. 5. 9, 1728 ff.
5, 4-12. 12, 524 ff.
5, 8. 22, 996.
5, 14. 8, 709; 9, 1854.
5, 16. 1, 456.
The Epistle to the Hebrews.
1, 1-12. 12, 150 ff.
1, 3. 3, 1959; 11, 2044.
1, 3. f. 11, 678.
1, 6. 2, 399; 3, 1956.
1, 7. 5, 346.
1, 14. 3, 904.
2, 6. 4, 643 f.
2, 7. 21b, 2686.
2, 8. 3, 91.
2, 13. 6, 78.
2, 14. 3, 92.
2, 15. 12, 251.
3, 18. 1, 97.
5, 4. f. 4, 268.
6, 4-6. 7, 959; 9, 265; 19, 1661 f.
6, 16. 1, 1464; 3, 1081.
7, 1. ff. 1, 900. 912; 3, 251.
7, 3. 1, 898.
7, 9. 1, 960.
7, 11. 1, 904 f. 8, 3. 4. 12, 1550 ff. 9, 11-15. 12, 462 ff.
9, 27. 3, 666; 12, 2055.
10, 31. 12, 685.
11, 1. 3, 218; 11, 1577; 12, 1618.
11, 4. 1, 301; 3, 110.
11, 8. 3, 220.
11, 9. 3, 1064.
11, 17. 3, 345.
11, 21. 2, 1066. 1843.
11, 23. 3, 705. 11, 24-26. 3, 709.
12, 1. 4, 2075.
12, 5. ff. 13, 568.
12, 16. 2, 117.
12, 16. f. 2, 313.
12, 17. 2, 123. 317.
12, 24. 11, 1083.
13, 2. 1, 1133; 3, 301.
13, 3 12, 742
13, 4. 10, 588 ff; 12, 1984 ff.
2000 et seq; 13, 1298.
13, 8. 8, 716; 9, 475; 12, 5.
13, 17. 22, 1966.
The Epistle of St. Jacob. 1, 6. 7. 11, 928; 13, 2346 f. 1, 16-21. 12, 580 ff. 1, 18. 4, 1129.
1, 19. ff. 3, 1268. 1, 20. 12, 751.
2, 13. 4, 878.
2, 17. 11, 1461.
2, 19. 1, 362.
2, 21. 1, 1536.
2, 26. 11, 1583.
3, l. ff. 3, 1270 ff.
4, 4. 3, 1079; 9, 1432.
4, 7. 3, 93; 9, 1443.
5, 16. 2, 32.
The Epistle of St. Jude. Fully interpreted: 9, 1742 ff. V. 6. 1, 137.
B. 8. 8, 633.
V. 12. 4, 1126; 22, 1107.
V. 14. 15. 1, 418.
The Revelation of St. John.
5, 2. ff. 8, 861.
6, 10. 11. 5, 958.
Cap. 9. 4, 1310.
12, 7-12. 10, 1066 ff.
1082 et seq.
13, 1. 1, 1404; 12, 1296.
13, 5. 1, 1064.
14, 13. 2, 464; 22, 442.
17, 2. 4. 12, 699.
17, 4. 12, 95.
18, 4. 1, 1258. 1265.
18, 4. 5. 1, 765; 2, 105.
20, 7. 8. 4, 1343.
22, 11. 1, 1124.
Corrections and supplements
to all volumes of the St. Louis Edition of Luther's works.
To Volume I.
Col. 83, Z. 20 ff. erase the words: in magistro sententiarum . . . of Thomas".
Col. 86, line 13 v. u. delete the word: "a".
Col. 89, line 18 v. u. put a question mark after "how".
Col. 94, § 12, Z. 3 v. o. read: "It is also because there was no hour, therefore nothing" 2c.
Col. 265, line 10 v. u. read: "Wiewohl" instead of: Wie Wohl.
Col. 307, line 13 v. u. read: "that" instead of: that.
Col. 335, line 8 v. o. read: "fiedern" (to adorn with feathers) instead of: füttern. Walch already resolved "fidern" incorrectly.
Col. 335, § 120, line 4 above reads: "what was learned by finding approximately the diaper in which the child was wrapped".
Col. 526, line 4 v. u. read: "that" instead of: that.
Col. 620, line 4 v. u. read: "den" instead of: die.
Col. 845, line 4 v. u. delete "the".
Col. 849, Z 75, Z. 8 f. read: "which winds through the whole land of Canaan".
Col. 861, line 7 v. o. read: "that" instead of: that.
Col. 879, § 10, last line, delete the words: "all around".
Col. 924, § 13 a. E. read: "that I could easily banish all ambition from my heart".
Col. 943, § 78, line 11 v. o. read: "He" (namely God) instead of: he (namely Abraham).
Col. 946, line 3 v. o. read: "with the" instead of: when.
Col. 1106, § 401, line 7 v. o. read: "go! (Isa. 38, 22.)" instead of: go? 2 Kings 20:8.
Col. 1136, Z. § v. o. read: "own" instead of: some.
Col. 1231, § 79, line 8 v. o. read: "Behelf" instead of: Command.
Col. 1252, § 135, Z. 8 v. o. read: "Witzel" instead of: Wetzel.
Col. 1278, § 205, line 8 f. read: "here both times the name of God is set, which they" 2c.
Col. 1282, § 216, line 2 f. reads: "much more to teach us than to condemn her, Lot's wife.
Col. 1368, § 1, line 10 delete "with" and read: "Shem but 35 years after Abraham." (See Vol. XIV, 572. 580.)
Col. 1368, § 1, line 11 read: "48" instead of: 84.
Col. 1376, line 9 v. o. read: "which" instead of: which.
Col. 1480. The information in the introductory note to Cap. 22, that Luther began this chapter on October 27, 1539, is erroneous, because on October 26, Sebaldus Munsterer was still alive. (Cf. Vol. XXIb, 2387.) This information is taken from the German Wittenberg edition. Luther himself, however, says in this first volume, Col. 1488, § 21, that Sebalous was buried yesterday.
Col. 1526, § 130, line 11 v. o. delete the comma before "and them".
Col. 1549, § 205, line 7 put a semicolon before "that".
Col. 1549, § 205, line 8 read: "Ex. 28, 30."
Col. 1642, § 4, Z. 7 v. o. read: "Catönichen" instead of: Canönichen. Compare St. Louis edition, vol. XXII, 1486. In Latin and in the Wittenberg German edition, the correct reading is.
Col. 1659, § 57, lines 4 and 5 read: "new or unusual, and is also" 2c.
Col. 1672, § 95, line 15 read: "da dann" instead of: dadurch.
Col. 1698, §. 3 f. read: "vor gesagter" instead of: vorgesagter.
To Volume II.
Col. 105, line 11 v. u. read: "Vorwerke" instead of: Carriages.
Col. 149, § 69, line 6 v. o. read: "students in the Donat" instead: Donatists.
Col. 185, line 2 v. o. read: "me" instead of: also.
Col. 276, § 72, line 6 v. u. read: "them" instead of: those.
Col. 365, last line, read: "marriages" instead: Hon.
Col. 392, § 78, line 4 v. u. read: "reading" (legendo) instead of: Life.
Col. 427, § 156, line 11 v. o. read: "also" instead of: and.
Col. 476, § 46, line 7 should be read "Rachel" instead of: Rebekah. The latter is also found in Latin.
Col. 624, § 31, penultimate line, read: "Turkish" instead of: treacherous.
Col. 864, § 41, line 1 read: "Lecker" (- muthwilliger Mensch) instead of: leckere. (Cf. Col. 878.)
Col. 870, line 1 read: "Lieber" instead of: lieber; also Col. 1045, line 4 and Col. 1234, line 6.
2162 Corrections and supplements. 2163
Col. 910, § 24, line 10 v. o. read: "seven times" (horae canonicae) instead of: seven times.
Col. 1035, § 42, Z. 8 v. u. read: "vierundachtzig Jahre" statt: vierundsiebenzig Jahre, wiewohl auch im Lateinischen I^XXIVgeboren wird. (Cf. Luther's Chronikon, BL. XIV, 581.)
Col. 1083, Z 166, Z. 3 v. o. read: "Feel" instead of: Leading.
Col. 1190, line 10 v. o. read: "the" instead of: the.
Col. 1234, § 32, line 2 read: "one" instead of: one.
Col. 1235, line 3 v. o. read: "the same" instead of: the same. i
Col. 1246, § 63, line 9 v. o. read: "one" instead of: one. Col. 1406, § 220, line 5 and line 8 v. o. read: "triennium" (three years) instead of: Year.
Col. 1465, § 69, line 1 read: "Unkenntniß" ("ignorantia") instead of: Uncertainty.
Col. 1465, § 71, line 6 to be added to "they": the penalties.
Col. 1599, § 116, line 6 v. u. read: "that" instead of: that.
Col. 1800, line 1 v. u. and line 6 v. u. the numbers are wrong. Perhaps in both places it should be read: "eighty" instead of: seventy and: forty. (Cf. Luther's Chronikon, vol. XIV, 581.)
Col. 2010, Z. 1 v. o. should probably be read: "to be heard" (audiri) instead of: to hear (audire), which the Latin Erlangen edition also offers.
To Volume III.
Col. 759, § 8, line 8 v. u. read: "zeucht" instead of: zeugt.
Col. 1178, line 18 v. o. read: "the same" instead of: the same.
Col. 1842, line 17 v. u. read: "Recht" instead of: recht.
Col. 1941, line 2 v. u. read: "Curius" instead of: Curios.
To Volume IV.
Col. 464, § 218, line 2 read: "Hilarion" instead of: Hilarius.
Col. 588, line 6 v. o. read: "words" instead of: Word.
Col. 610, line 2 v. u. in the text read: "setze" instead:
Col. 654, line 3 v. u. read: "Is. 38, 22."
Col. 882, line 21 v. o. read: "watch" instead of: guarded.
Col. 1071, line 9 v. u. in the text read: "lovely" instead of: bodily.
Col. 1515, § 23, line 1 read: "beautiful evil". (Cf.
Vol. XVII, 2256 s. v. "already.").
Col. 1637, line 9 v. u. in the text read: "Apost. 13, 34."
Col. 1736, § 19, line 6 v. o. read: "that" instead of: that.
Col. 1755, line 14 v. o. read: "also" instead of: on.
Col. 2110, line 13 v. o. read: "that" instead of: that.
To Volume V.
Col. 105. Instead of the note given there read: Instead of camis privialia read: carnisprivialia. This adjective is formed from carnisprivium (Lent). - In the text, delete the word "common" at the relevant place.
Col. 133, in the second paragraph, line 5 v. u. put a question mark after "How so".
Col. 249, § 24, line 14 v. o. put a comma after "Eich".
Col. 472, note, line 11 v. o. read: "et" instead of: and. Col. 565, line 11 v. u. read: "sin" instead of: Sins. Col. 588, line 21 v. u. read: "fruit" instead of: Fear. Col. 683, line 2 v. u. put a comma after "around". Col. 694, line 10 v. u. read: "duke" instead of: Herr. Col. 698, § 4, line 11 v. o. read: "unpunished" instead of: punished.
Col. 777, line 2 v. o. read: "we" instead of: will.
Col. 888, line 2 v. u. read: "instead of priesthood priesthood".
Col. 938, line 9 v. o. read: "art of faith" instead: Art of Faith.
Col. 1156, line 5 v. u. read: "large" (referring to pieces) instead of: Great.
Col. 1211, § 71, line 8 v. u. read: "that" instead of: that.
Col. 1304, § 2. Place the fourth line from above before the third.
Col. 1313, § 25, Z. 2 v. u. read: "unschlachtigen" (referring to neighbors) instead of: Unschlachtigen.
Col. 1331, line 2 v. o. delete the semicolon before "and" and the comma after it. The meaning is: their boasting is vice and shame. "Pfudichan" - shame, shameful thing.
Col. 1373, note, line 9 v. o. read: "p. 126" instead: S. 120.
Col. 1429, in the second paragraph, line 4 v. o. read: "erntet" instead of: treibet.
To Volume VI.
Preface, p. VIIa, line 15 read: "ad cor" instead of: at cor.
Col. 616, line 2 v. u. insert "prophesied" after: beautiful.
Col. 660, § 54, line 3 read: "newer" (int. Jews) instead of: Neueren.
Col. 696, note 2, line 4 v. u. read: "with to which".
Col. 729, lines 5 and 6 v. u. read: "that you killed an innocent man".
Col. 890, v. 17, line 3 v. u. read: "that" instead of: that.
Col. 914, § 48, line 3 read: "least" instead of: Least.
Col. 939, § 17, line 10 v. o. read: "places" instead of: Sacrifice.
Col. 945, note Read: "636" instead of: 638.
Col. 987, note 5, read: "eos instead of: eum".
Col. 999, line 2 v. u. in the text read: "hates" instead:
Co1. 1289, Z. 10 v. o. read: "langer" instead of: long.
Col. 1539, line 7 v. o. read: "were" instead of: were.
Col. 1692, 2nd paragraph, line 5 v. o. read: "be" instead of: be.
Col. 1725, note 3, last line, read: "bona tempora" instead of: mala tempora.
To Volume VII.
Regarding Col. 346, Veit Dietrich (Kolde, Analecta., p. 182), deviating from Aurifaber, reports that Cruciger had rewritten the Sermon on the Mount. Dietrich is a better author.
Col. 349, note 4, line 2 read: "1515" instead of: 1545.
Col. 404, line 3 v. u. read: "that" instead of: that.
Col. 623, § 90, line 7 v. o. read: "burden" instead of: Lust.
Col. 1093, note 3, line 2 read: "diewehl" instead of: diewhl.
2164 Corrections and supplements. 2165
Col. 1312, note 2, read: "most delicious" instead of: most delicious.
Col. 1442, § 140, Z. 9 v. o. read: "leuget" instead of: leugnet.
Col. 1661, § 52, lines 1 and 2, is to be read and interpungrren thus: "So then this article, that Christ is true, natural God and man, is our rock" 2c.
Col. 1897, Z. 19 f. read: "gleichzu das ist, geradezu sagen" instead of: gleich zusagen.
Col. 2004, Z. 19 v. o. read: "bornen" (burn] instead of: hörnen.
Col. 2031, line 19 v. u. delete the comma after "be".
Col. 2061, para. 1, line 4 b. u. read: "that" instead of: that.
Col. 2109, line 10 st v. o. should probably be read "lying" instead of: lying.
Col. 2145, line 15 v. o. read: "with" instead of: me.
Col. 2155, line 10 v. o. put a comma after "be".
Col. 2245, line 2 v. u. in the text delete one "da".
Col. 2310, § 257, line 10 v. u. delete an "and".
Col. 2332. In the time definition for the fifteenth sermon, delete the square bracket at the beginning of
Col. 2334, note 2, insert "instead of" after the word
Col. 2377. In the header read "2152" instead of: 1252.
Col. 2445, line 8 v. u. (in the text) read: "who may?" instead of: who he may.
To Volume VIII.
Col. 258. The short explanation of Joh. 6, 37. ff. is to be dated: "12. Febr. 1519." Cf. St. L. Ausg., Vol. XV, 2390, Note 4.
Col. 282, § 42, line 2 read: "that" instead of: that.
Col. 313, § 113, line 2 read: "Evangelion" instead of: Evangelio.
Col. 618, § 23, line 6 read: "against" instead of: again.
Col. 653, § 96, Z. 2 v. u. read: "heiße" instead of: heißt.
Col. 963, note, line 1 read: "123" instead of: 136.
Col. 1045, line 5 v. o. read: "the same" instead of: the same.
Col. 1506, § 109, line 5 v. u. read: "Attalus" instead of: Attolus.
Col. 1676, note 1, read: XXXX.
Col. 1677, line 3 v. u. read: "which" instead of: which.
Col. 1710, lines 5 and 4 v. u. read: "As if to say."
Col. 1745, line 5 v. o. "s." is to be resolved by scilicet, not by sanctam.
Col. 1840, line 4 v. u. read: "X" (stigma), not: X (sigma).
Col. 1888, line 18 v. o. read: "1020" instead of: 1620.
Col. 1896, line 5 v. u. read: "20" instead of: 30.
Col. 1904, line 6 v. u. add: "9, 1051, § 4."
Col. 1917, line 17 v. u. read: "De Wette 1, 271."
Col. 1921, line 25 v. o. delete "not".
To Volume IX.
Col. 94, § 174, Z. 7 read: "rays" instead of: Roots; for it is to be read radios, not in radices.
Col. 356, line 14 v. u. read: "stützest" instead of: sturzest.
Col. 689, § 227, line 4 f. read: "the same" instead of: the same.
Col. 1318, line 15 v. o. read: "ansehen" instead of: Ansehen.
Col. 1603, § 6, line 6 read: "have" instead of: have.
Col. 1733, last line, is to be read: "For here those who are otherwise good and holy people err very grievously." For as the Weim. Ausg., Vol. IX, p. 763 subsequently corrects the text, it is not hi that is to be read, but: bis. The first line of Col. 1734 is of course to be deleted.
Col. 1798. The following note is to be added to Is. 7, 9: This interpretation has the inscription: Der ehrbaren, tugendsamen Frauen Felicitas von Selmenitz, meiner lieben Gevatterin, Martinus Luther. D. D. 1534. (De Wette, vol. VI, p. 159.)
Col. 1818, line 14 v. u. reads: "ob er gleich lernt viel davon reden". (Kolde, Analecta, p. 430.)
Col. 1818, line 4 and following, is inscribed in a Wittenberg Bible from 1545, in the possession of the Marienkirche in Frankfurt a. O. (Kolde, Analecta, p. 244). (Kolde, Analecta, p. 424.) At the end of the passage is to be added: "1545. Martinus Luther. D."
Col. 1860, line 11 v. u. read: "propria" instead of: propia.
To Volume X.
Preface, Col. 40, line 22 v. u. read: "Vol. 55" instead of: 35.
Preface, Col. 41, § XXI, D. (On Col. 212 ff.) The preface is Amsdorf's preface to the second volume of the Jena collection of Luther's writings and belongs to the year 1555. The exhortation is from Luther's preface to M. Caspar Aguila's Büchlein vom Almosengeben from 1533. (See St. Louis edition, vol. XIV, 336 ff.) Both writings are therefore to be deleted from Col. 212 ff.
Preface, Col. 46, Z. 8 v. o. read: "a war trumpet" (classicum) instead of: classisch.
Preface, Col. 50, § XXII, penultimate line, read: "auch den zweiten Theil" statt: das Ganze.
Preface, Col. 50, § XXIII, 4). (On Col. 360 ff.) It should be noted that Luther wrote this text immediately after his secret visit to Wittenberg at the beginning of December 1521, prompted by much mischief that had been committed there in the preceding days. (Cf. St. Louis ed., vol. XIX, 560, note; Col. 563, note; vol. XX, intro., p. 9).
Preface, Col. 61, b). (On Col. 548 ff.) This concern is not "of the counter-defense," but about the Packfchen Handel. March 28, 1528. (See St. Louis ed., vol. XXI, 1119.)
Preface, Col. 72, k). This paragraph should begin like this: "Two letters to Michael Stiefel, formerly preacher in Esslingen, then at Tolleth in the Jörgerschen Hause" 2c. - The indication in the note: "Prediger zu Eisleben" is reprinted from Walch's old edition.
Preface, Col. 73, b). (On Col. 674 ff.) Luther did not have this writing published in Latin, but in German. Therefore, it has not been included in the Latin Jena edition. - The second paragraph of this section should begin like this: "Translated from German by Obsopoeus into Latin" 2c.
2166 Corrections and supplements. 2167
Preface, Col. 84, d) and e). (On Col. 744 ff.) Both concerns are addressed to the preachers at Nordhausen. The former is to be set no later than mid-July 1535 (see St. Louis edition, vol. XXI, 3500), the latter is to be dated February 11, 1542, and is placed above Jakob Löwer's marriage case.
Preface, Col. 91, e). (On Col. 812.) This concern is posed for Joachim von Weißbach.
Preface, col. 91, line 8 v. u. read: "Erl. ed., 53, 406."
Preface, Col. 92, D. (To Col. 820 ff.) This letter is addressed to Johann von Anhalt and dated Aug. 9, 1537.
Preface, Col. 108, 5). (On Col. 1230 ff.) The Sermon on the Sacrament of Penance belongs to the year 1519. (See Weim. Ausg., vol. II, p. 709 f. St. Louis ed., vol. XV, 2480, note 5.)
Preface, Col. 125, 1). (To Col. 1524.) This writing is Luther's preface to Menius' booklet: "Schutzrede und gründliche Erklärung etlicher Hauptartrkel" 2c. In contrast, the preface to the booklet: "Etliche gottlose und widersprechende Lehren" 2c. was assigned by Walch to the 14th volume; it is found in the St. Louis edition vol. XIv, 272. See the note there.
Preface, Col. 130, 5). (To Col. 1606 ff.) This letter to Hausmann, dated March 22, 1521, is included in the 21st volume, Col. 343, in a new translation.
Preface, Col. 130, 6). (On Col. 1608 ff.) This writing is newly translated in our edition, vol. XXI, 166 ff.
Preface, Col. 131, 8). (To Col. 1614.) This pacing to Simon Wolferinus, dated Sept. 19, 1544, is newly translated and completed in our edition, vol. XXI, 3019.
Preface, Col. 132, 12). (To Col. 1624.) This letter is addressed to Georg von Harstall, Amtmann, and to the mayor and council of Creuzburg, dated January 27, 1543. Improved from the original (in Burkhardr, p. 422), in our edition, vol. XXI, 2835.
Preface, Col. 143, 5). (To Col. 1724.) This consolation is addressed to Johann Riedesel, churfürstlicher Kämmerer. (Burkhardt, p. 208.)
Preface, Col. 144, 6). (To Col. 1726.) This consolation is addressed to Matthias Weller in Freiberg, dated Oct. 7, 1534 (De Wette, vol. VI, p. 551.).
Preface, col. 147, line 1 v. o. read: "1521" instead of: 1529. (See St. L. Ausg., vol. XXI, 377.)
Preface, Col. 151, 4). (To Col. 1790.) This letter is addressed to Elisabeth, M. Agricola's wife, datirt den 10. Juni 1527. Once again in this volume, Col. 1808, with the correct address. Here it is to be erased.
Preface, Col. 153, 6). (To Cöl. 1792.) This consolation is addressed to Conrad Cordatus and to be dated Dec. 3, 1544. (See De Wette, vol. V, p. 701 f. St. L. edition, vol. XXI, 3042.)
Preface, Col. 157, 16). (To Col. 1814.) This letter is addressed to Joseph Levin Metzsch in Mila.
and to be dated March 12, 1530.
(See St. L. ed., vol. XXI, 1420.)
Preface, Col. 158, line 7 v. u. read: "5. Febr." instead of: 9. Febr. (See St. L. Ausg., vol. XXI, 226.)
Preface, Col. 159, line 3 v. o. read: "was the first sexterne ldas is, arc of six sheets) already been printed", instead: were the six first chapters 2c.
Preface, Col. 160, 19). (To Col. 1920.) The letter of consolation to the congregation at Penza belongs to the year 1525 (not 1546). (See St. L. ed., vol. XXI, 819.)
Preface, Col. 161, 21), line 10 v. o. read: "Aleander" instead of: Oleander. The latter is reprinted from Walch's old edition.
Preface, Col. 163, 22). (To Col. 1928.) The second letter of consolation to Baumgärtner's wife is not by Luther, but by Melanchthon. (See St. L. ed., vol. XXI, 3005.)
Preface, Col. 164, line 2 f. read: "Albrecht von Rosenberg" instead of: Johann Thomas von Rosenberg. (See De Wette, vol. VI, p. 367.)
Preface, Col. 165, 24). (To Col. 1932.) See St. L. ed., vol. XXI, 1780 for the improvements to be made to the text.
Preface, Col. 172, 35). (On Col. 2028.) This excerpt is from a sermon preached on Dec. 21, 1538. (See St. L. ed., vol. VII, 2047.)
Preface, Col. 175, 39), a. (To Col. 2046.) This letter is addressed to Thomas Zink at Hofheim, and is dated April 22, 1532. (See St. L. Ausg., vol. XXI, 3475.)
Preface, Col. 175, 39), b. (To Col. 2046.) The address of this letter is: "Der ehrbarn, tugendsamen Frauen Agnes Lauterbachin zu Lehsnig, Predigern" 2c.
Preface, Col. 176, c). (To Col. 2048.) This letter is addressed to Matthias Knutzsen and his housewife Magdalena in Husum, dated 21 Oct. 1531.
Preface, Col. 182. (On Col. 2128.) The concern about an emergency baptism performed by a midwife without water is found, with the correct year 1541, in the Erl. Ausg., vol. 55, p. 330, but with the wrong year 1542 in the duplicate, Erl. Ausg., vol. 64, p. 316.
Preface, Col. 182. (To Col. 2134.) The scripture: "How to baptize a person rightly and understandably on the Christian faith" 2c. is most likely spurious. (See Weim. edition, vol. XII, p. 49 f.)
Preface, Col. 189. (On Col. 2158.) The information taken from the Erlangen edition, Vol. 21, p. 245, that the writing "Eine kurze Unterweisung, wie man beichten soll" ("A short instruction on how to confess") is in the Wittenberg, Jena and Altenburg editions, is incorrect. It is not in them. (See the introduction to the 19th volume of the St. Louis edition, p. 37a, note 1.) Luther did not intend to publish this writing, which was made only for Spalatin, so the old editions did not include it.
Preface, Col. 189. (To Col. 2164.) The writing "Das Hauptstück des ewigen und neuen Testa-.
2168 Corrections and supplements. 2169
ments" 2c. is u n e ch t, taken from: "D. Martin Luthers Meinung von > beider Gestalt des Sacraments zu nehmen" 2c. (St. L. ed., vol. XX, 62 > ff. See there Col. 70, note 1, and Col. 75, note 3.) This writing is > to be erased.
Preface, Col. 192, 4). (On Col. 2218.) This writing is addressed to the Christians at Frauenstein near Freiberg. (See St. L. ed., vol. XXI, 1667.)
Preface, Col. 194, 7). (To Col. 2222.) This letter is addressed to 51. Wolfgang Stein, and to be dated 21 Jan. 1342. (See St. L. Ausg., Vol. XXI, 2707.)
Preface, Col. 194. (On Col. 2222 ff.) The letter "to a good friend" is addressed to Nicolaus Sastrow. (Burkhardt, p. 353.)
Preface, Col. 195. (To Col. 2224.) The letter to Wolfgang Brauer is to be dated Dec. 27, 1535.
Preface, Col. 197, line 9 v. u. in the text read: "it will happen soon", instead of: it shall happen every day.
Preface, Col. 198, line 15 v. u. in the text: "bei der letztern" (edition). It should be noted: This is not a second edition, but a second Verdeutschung, which came out of a Nuremberg printing house. (Weimar Edition, Vol. XII, p. 199.)
Preface, Col. 198, note, line 9 v. u. read: "Pomesan" instead of: Pamesan.
Col. 8. in the explanation of the first article line 6 read: "Aecker" instead of: Acker.
Col. 9. In the explanation of the second article line 6 read: "and won" instead of: won and.
Col. 9. In the explanation of the third article, line 2, read: "Christum" instead of: Christ.
Col. 11. In the explanation of the fourth request, last line, read: "the like" instead of: the like.
Col. 12, line 6 f. read: "Wohlthun" instead of: wohl thun. Col. 13, line 18 v. u. read: "Which" shatt: Which. Col. 13, line 6 v. u. delete: "one".
Col. 15, line 4 v. u. read: "zwo" instead of: two.
Col. 16, Z. 4 v. o. tilge: "allge-" (sic!).
Col. 16, Z. 6 v. o. read: "dem" instead of: den.
Col. 16, line 10 v. u. insert: "gave thanks and gave them the".
Col. 16, line 8 v. u. read: "new" instead of: New.
Col. 17, line 21 v. u. read: "bodily" instead of: bodily.
Col. 17, line 2 v. u. read: "demands" instead of: requires.
Col. 18, line 6 v. u. insert: "and" (these your gifts).
Col. 20, Z. 4 v. o. tilge: "as a steward of God".
Col. 20, Z. 13 v. o. read: "Tit. 1, 9." instead of: Tit. 1, 6. ff.
Col. 20, Z. 16 v. o. read: "Luc. 10, 7." instead of: Luc. 10, 8.
Col. 20, line 17 v. o. delete the first "the".
Col. 20, line 13 v. u. at the end of the line insert: "da".
Col. 21, Z. 10 v. o. put a punctum before "For".
Col. 21, line 11 v. o. put a comma before "they".
Cöl. 22, Z. 12 v. o. read: "verhindert" instead of: hindert.
Col. 22, line 18 v. o. read: "worden" instead of: geworden. Col. 22, line 12 v. u. read: "to" instead of: in.
Col. 30, line 3 v. u. read: "to the right" instead of: to the right hand.
Col. 30, line 2 v. u. read: "in the future is" instead of: in the future.
Col. 31, Z. 16 v. o. read: "tell" instead of: count.
Col. 32, line 19 v. o. read: "new" instead of: New.
Col. 33, Z. 11 v. o. read: "tell" instead of: count.
Col. 34, § 4, Z. 8 v. o. read: "Rochio" instead of: Rochus.
Col. 35, tz 6, Z. 1 read: "da hast du nun" instead of: da hast nun.
Col. 35, line 16 v. u. read: "so forth" instead of: immediately.
Col. 36, ß 8, Z. 4 v. u. read: "Good" instead of: well.
Col. 37, § 11, line 8 to end of paragraph should have been highlighted in print and formed a separate paragraph.
Col. 54, line 8 v. u. read: "old" instead of: all.
Col. 58, line 2 v. u. read: "emperor free" (αυτόνομος), instead of: Emperor free.
Col. 61, line 5 v. u. read: "murderous" instead of: murderous.
Col. 67, line 10 v. o. read: "erstlich" instead of: seriously.
Col. 68, § 86, line 10 v. u. read: "illegitimate vow of chastity" instead of: illegitimate vow of chastity.
Col. 70, § 89, Z. 4 v. o. read: "Schärren (butchers' stalls)" instead: Schernen (market halls).
Col. 70, § 90, line 12 v. o. read: "one florin thirty" 2c. instead of: one florin, thirty.
Col. 72, line 11 v. u. read: "though" instead of: to wait.
Col. 73, § 98, line 11 read: "das liebe Armuth, welches" instead of: die liebe Armuth, welche.
Col. 74, § 99, line 3 v. u. read: "das Armuth" instead of: die Armuth.
Col. 88, § 135, Z. 4 read: "Schele" (bow in the wreath) instead of: Schale.
Col. 92, § 144, line 5 read: "dangerousness" instead of: Dangerousness; and so always.
Col. 105, § 176, line 4 v. u. the words: "if one has aimed at the best" are to be put in parenthesis,
Col. 107, § 180, Z. 6 read: "lauter" instead of: lautere.
Col. 108, § 184, line 2 v. u. delete the comma after "as".
Col. 113, § 195, line 3 delete the brackets around "Pabst".
Col. 114, § 197, line 12 v. u. read: "that (it)" instead of: that.
Col. 116, line 12 v. o. read: "that" instead of: the.
Col. 122, line § v. u. read: "so well" instead of: both.
Col. 123, last line, read: "of which" instead of: of it. Col. 124, § 220, line 6 read: "that (they)" instead of: that. Col. 124, F 220, line 13 read: "not" instead of: nothing.
Col. 127, Z. 4 v. u. Insert after "lässest": "the water".
Col. 128, § 227, line 4 read: "so well" instead of: both.
Col. 191, note, "Pierre d'Ailly" is to be put instead of: Christian Massaeus. (Cf. St. L. ed., vol. XVIII, 23.)
Col. 198. The "Sermon on the Fear of God" does not belong to the second, but to the third day of Christmas. Another redaction of this sermon is found in the St. L. edition, vol. XII, 1800.
2170 Corrections and supplements. 2171
The first paragraph of the "Sermon on Trust in God" can be found again in vol. XII, 1728.
Luther's letter to Spalatin of Jan. 18, 1519, which is found twice in Walch's old edition, namely Vol. X, 260 and Vol. XVIII, 2492, has been newly translated by us, St. L. Ausg. How necessary this was, is shown by the note there.
Col. 226. The "German Mass and Order of Divine Service" was published at the beginning of January 1526 (see St. L. ed., vol. XXI, 835 f.).
Col. 239, line 6 v. u. Periodus is to be translated by: "a point" , not: period.
The letter to Amsdorf is dated June 23, 1520.
Col. 284, Z. 7 v. o. read: "get used to" instead of: won.
Col. 299, line 2 v. u. read: "to go up" instead of: to rise.
Col. 321, line 10 v. o. read: "holy days" instead of: holy days.
Col. 321, Z. 15 f. v. o. read: "holy day" instead of: holy day.
Col. 329, § 125, line 1 read: "evil" instead of: evil.
Col. 338, line 9 v. u. read: "Recht" jus instead of: recht.
Col. 348, § 167, letzte Heile, read: "geehret" instead of: geheret. The meaning of this sentence will be: There is still much land, which Weser serves as Trist nor as harvest land.
The concern is addressed to Duke John Frederick of Saxony and is dated June 18, 1524. The preceding letter from the Duke is his response (dated June 24, 1524) to this concern.
Col. 354, line 8 v. u. read: "Mosis Rechte" instead: Mosis.
Col. 356, § 5, line 2 v. u. read: "ob's" instead of: als.
Col. 356, § 5, line 1 v. u. read: "God" instead of: gar.
Col. 357, § 6, line 7 v. u. insert: "and" before "let".
Col. 368, line 11 v. u. read: "demselben" instead of: desselben.
Col. 374. The letter to the Protestants in Goslar has this heading: "To the honorable, wise, dear gentlemen and friends in Christ, the parishioners of St. Jacob in Goslar, all and sundry.
Col. 374, line 4 v. o. in the text read: "als ich's vermag" statt: as vermag.
Col. 374, line 10 v. o. in the text read: "indeed" instead of: before.
Col. 374, line 8 v. o. read: "wolle" instead of: wollte.
Col. 442, § 41, line 3 read: "tell" instead of: count.
Col. 478, § 14 should have explained casualibus and temporalibus by: "concerning casus and tempora", not by: "cases of conscience" and: "temporal rights and fees", because it speaks of boys' schools.
Col. 485, line 13 v. u. read: "zugerathen" instead of: zu gerathen.
Col. 501, § 22, line 9 v. u. read: "Unrecht" instead of: unjust.
Col. 510, line 9 v. o. read: "both" instead of: both.
Col. 526, § 73, line 9 v. o. read: "Genieß" instead of: Genuß.
Col. 558. "Luther's Answer from the Counter" appears to be a table speech. The evidence about the locations in the Erlangen edition, vol. 64, p. 265, is incorrect. Neither the Wittenberg nor the Jena editions contain this piece, and yet the Erlangen edition states, "We give the text according to the Jen. Ausg."
Col. 562. The concern of the counter defense sub "g." is not to be seen in the year 1539, but with Erl. Briefw. 8, 296, end of October 1530.
Col. 562. The "Third Concern about the Counterdefense" is to be placed in December 1536. (See St. L. ed., vol. XXI, 2135, note.)
Col. 563, line 7 v. o. in text read: "suddenly" instead of: ultimately.
Col. 566. The "Vierte Bedenken von der Gegenwehr" is to be dated 31 Jan. 1539, because in the original to Casse! it says at the end: "Zu Weimar Ultimo Januarii 1539."
Col. 586. This concern is not "about resistance," but "how Protestant subjects should behave toward their Catholic liege lords."
Col. 588. In the annotation, instead of: "Die "Vorrede hiezu," it should read: "Eine Zuschrift des Matthias Wanckel, Pfarrers zu Halle, an den Fürsten Georg zu Anhalt." (St. L. ed., vol. V, 238.)
Col. 590, line 7 v. u. read: "not" instead of: nothing.
Col. 672. The two letters sub "f." are addressed to Michael Stiefel, preacher at Tolleth, rm Jörgerschen Hause (no longer in Esslingen), and deal with his, namely Luther's, marriage.
Col. 675, para. 2, line 2 v. u. read: "ihren" (der Frau Jörger Sohn), not: Euren. Stiefel was not yet married at that time.
Col. 674. The reservation sub "g." is a part of Luther's letter to Spalatin of Mar 2, 1524, St. L. Ausg., vol. XXI, 618, therefore to be deleted here.
Col. 686 in the heading read: "Bacon whores" instead: Speckthuren. So also in the text: "Speck" instead of: Speckt. "Der Speck" was a small wood near Wittenberg.
Col. 689, line 6 v. o. in the text read: "Hufener" instead of: Haffener.
Col. 692. The letter sub "b." is to be dated April 19, 1535, not December 20. Valerianus, namely Valeriani et Tiburtii, is April 18. Dec. 15, Valeriani et Maximiani, Andreas Guldschmidt was not in Wittenberg, but with the university in Jena. - Z. 5 v. o. in the text Seidemann assumes: "Görlitz" instead of: Barlitz. (De Wette, vol. VI, p. 644.)
Col. 704, line 8, in the first paragraph, read: "admitted" instead of: to admit.
Col. 705, line 8 v. u., in the second paragraph, read: "of" instead of: before.
Col. 705, line 3 v. o., in the third paragraph, read: "friendly" instead of: good.
Col. 707, § 3, Z. 3 is Magister noster translated or explained by: "Grand Master"; but it is
2172 Corrections and supplements. 2173
the title of Doctor of the University. (Cf. St. L. edition, vol. IV, > 633 and vol. XVIII, 1502.)
Col. 708. The dispatch letter sub "g." is addressed to "Hanna von Spiegel". (St. L. ed., vol. XXI, 579.)
Col. 708, line 7 v. u. "S. von K." is "Sebastian von Kötteritz".
Col. 710. The letter to Wolfgang Fueß must be dated Nov. 14, 1526, because it does not read "Monday after Martini" but: "Wednesday" 2c.
Col. 730. The marriage certificate for Johann Aureus [Gülden) is also found in De Wette, vol. VI, p. 501, note 4. (Cf. St. L. Ausg., vol. XXI, 677, note 3.)
Col. 730. The writing No. 5 a. belongs to the year 1541 (siebe St. L. Ausg., Bd. XXI, 3339, Nachlese, No. XV), not to the year 1542.
Col. 733 f. The bracketed piece in §§ 6 and 7 is a later addition from a letter of Luther to Lauterbach of February 8, 1536. (See St. L. Ausg., vol. XXI, 2043 ff.) Here, Read's piece is to be deleted.
Because a copy of Luther's letter to Stephan Roth, by Roth's own hand, has been found in the Rathsschulbibliothek at Zwickau, we have provided a new translation of this document in the 21st volume of our edition, Col. 1180. There is a very great difference between the text in De Wette and in the Erlanger Briefwechsel, according to which we have translated.
Col. 746. The citation sub "f." is to be dated April 29, 1531, because at the end of it "Saturday" is to be read, not: Sunday. (Burkhardt, p. 190.)
Col. 755. To the signatures, after "Philipp Melanchthon," add: "To this opinion have signed: Anton Corvinus, Anton Fulda, Johann Lening, Justus Winther, Dionysius Melander, Balthaser Raid, Martin Bucer."
Col. 808. The letter sub "b." "To an unnamed person" is addressed to Marquard Schuldorp. We have reprinted it with significant improvements in the 21st volume, Col. 824.
Col. 812, lines 3 and 5 in the text read: "Behem" instead of: "B.".
Col. 812. The concern sub "d." is addressed to Spalatin. This letter is improved and completed in our edition, vol. XXI, 1203.
Col. 814. The document sub "f." is addressed to an "unnamed nobleman," as evidenced by the salutation: "Gestrenger, Bester," and is to be dated March 10, 1528. (See St. L. Ausg., vol. XXI, 1113.)
Col. 814, §. 8 v. o. in the text read: "angry boys who do wrong" 2c.
Col. 822. The letter sub "m." is dated July 3, 1531.
Col. 871, § 24, line 8 v. o. read: "recover" instead of: repeat.
Col. 904, line 14 v. u. read: "trotz" instead of: trotze.
Col. 912 in the note lieS: "The response of Duke John Frederick of Saxony (Col. 352) to Luther's concerns (Col. 355)," instead: The request 2c. and Luther's response to it.
Col. 936, § 57, line 5 v. u. read: "je" instead of: nie. - The wrong reading has passed from the Wittenberg edition into the old Walch and into the Erlangen edition. The Jena edition has the correct reading.
Col. 938. The "Sermon against the Vice of Slander" is to be dated May 1, 1515. (See Köstlin 3., Vol. I, p. 783, ad p. 126.) - The necessary improvements in the translation of this sermon are given in the "Supplement" on the last page of the 10th volume.
Col. 1020. The "Sermon on the Angels" was preached at Coburg on September 29, 1530. (See St. L. Ausg., vol. VII, 2448.) The improvements to be made in the text are also given there.
Regarding Note7, according to the Erlangen edition (2nd), vol. 18, p. 66, it should be added (for the sake of comprehension): "One remarked: One can see from this how the spiritual man revised his sermons in the last ten years of his life. The first note of this edition is the one from Erlangen (p. 66).
Col. 1078, § 28, last line, put a comma after "Christo".
Col. 1176 ff. The necessary improvements to the translation of the "Two Sermons on the Passion of Christ" are given in the "Supplement" to the 10th volume.
Col. 1186, line 6 v. u. in the text read: "Job" (.lob) instead: Joab.
Col. 1189, line 6 f. v. o. read: "the innocent green wood must suffer".
Col. 1216 ff. According to the Weimar edition, Vol. I, p. 104 ff, the following improvements are to be made in the "Predigt vom Evangelium":
Col. 1216, § 1, ,Z. 1 ff. read: "The Greek expression evangelizantur should have been translated into Latin" 2c.
Col. 1216, § 1: Z. 6 f. read: "So here: pauporee, evangelizantur, that is" 2c.
Col. 1216, § 1, Z. 10 ff. read: "But also on this occasion a wrong or at least dark understanding of this saying has arisen, because" 2c.
Col. 1216, § 1, line 14 ff. read: "many call gospel the commandments how to live in the new law".
Col. 1216, § 2, Z. 8 read: "tödten" instead of: stehlen.
Col. 1216, § 2, line 9 f. read: "because this mind kills. But" 2c.
Col. 1216, § 2, line 3 v. u. in the text read: "und der HErr sprrcht".
Col. 1217, line 5 v. o. read: "he makes it impossible to fulfill the law".
Col. 1217, Z. 10 f. v. o. read: "since he is pressed down by such an impossible law".
Col. 1217, § 3, line 10 f. read: "for the soul".
Col. 1217, § 3, line 16 read: "to him".
Col. 1217, § 3, lines 18 ff. read: "Therefore, as much as the gospel has grieved by the interpretation of the law, so much and even more does it delight" 2c.
Col. 1217, § 3. last line, read: "proclaim salvation".
2174 Corrections and supplements. 2175
Col. 1218, Z. 10 ff. read: "the proclamation of peace, forgiveness of sin, grace and salvation in Christo".
Col. 1219, line 13 v. o. read: "Sittenlehre" instead of: figürliche Rede. - The duplicate of this "Sermon on the Gospel," in our edition, vol. XII, 1784, offers a better translation.
The grant to Duchess Margaretha of Brunswick is very likely to have been made in mid-October 1519. (See St. L. Ausg., vol. XV, 2480, note 3.)
Col. 1234 ff. The necessary improvements to the "Sermon on Threefold Justice" are given in the "Supplement" to this volume.
Col. 1256, § 6, last line, read". "Luc. 18, 11. ff. 7, 36. ff/.
Col. 1257, § 10. In the last four lines read: "as a spring is poison, or salt water is naturally salty, just as a leprous body is so by nature, and a blind body likewise. I am not dealing with the logicians here".
Col. 1262, § 22, lines 9 f. read: "Rom. 12 v. 1. and elsewhere Col. 3, 5." 2c.
Col. 1264, line 6 v. o. read: "gleich sam" as if instead of: gleichsam. (Cf. St. L. ed., .vol. XXI, 1082, note 2.)
Col. 1266, line 7 v. u. insert after Christ: "the Adam".
Col. 1267, line 6 v. o. read: "him" - himself instead of: him.
Col. 1268, § 13, line 4 v. u. read: "Jer. 7, 34." instead of: Baruch 2, 23.
Col. 1278, line 3 ff. There is an improvement of the translation in the "Supplement".
Col. 1286 ff. See the improvements of the translation in the "Supplement".
Col. 1288, line 3 v. u. See the improvement in the "Addendum."
Col. 1286, § 2, line 4 v. u. read: "by that" instead of: that other.
Col. 1287. The proposed changes of the text in the two notes are not necessary. In the first place, the translation should read: "If he therefore takes away God's necessity and ascribes only coincidence to him, he removes his inadequacy" 2c. - In the second place read: "extraordinarily" instead of: violently.
Col. 1290, § 4. Spes should not have been translated by "trust" but by "hope." (Cf. St. L. ed., vol. Ill, 1188 f.)
Col. 1321, § 55, Z. 6 v. o. read: "thenisch i- dehnisch, dehnbar, zähhe)" instead of: thänisch. (See St. L. ed., vol. XVII, 2244 s. v. "dehnisch." Latin, Wittenb., tom. V, fol. 583 b: renitens.)
Col. 1359, § 148, line 3 v. u. read: "that" instead of: that.
Col. 1368, § 170, line 4 v. u. read: "Dräuen" instead of: Dragon.
Col. 1378, § 198, line 12 v. o. read: "gressiges" immane instead of: griesliches. The Weim. Ausgabe offers: "gretssigs" - krätziges ?.
Col. 1381, line 1. Delete the comma after "overloaded".
Col. 1394. The "simple way of praying" belongs to the year 1534, as > also stated in the preface. > > is correctly indicated. The incorrect year 1535 is reprinted from the > Erlangen edition.
Luther's first preface to the Joh. Walther Gesangbüchlein belongs to the year 1524 (not 1525), as is also correctly stated in the preface to this volume, Col. 115.
Col. 1424. Luther's "Preface to the Begräbnißgefangen" is not, as the note says, "newly added in this revised edition", but has been taken over from Walch's old edition, Vol. XIV, 412 ff, into the tenth volume. - In the references in the head, instead of: "W. XV" 2c. is to be shredded: "W. XIV".
Col. 1438, line 12 v. o. read: "Gsatz" instead of: Satz.
Col. 1438, line 16 v. u. read: "all" instead of: everything.
Col. 1438, line 14 v. u. read: "Lahr" instead: Lehr.
Col. 1438, line 9 v. u. read: "das gilt gemein" instead of: gilt allgemein.
Col. 1438, Z, 8 v. u. read: "shall" instead of: sollt.
Col. 1439, line 14 v. o. read: "elevated" instead of: raised.
Col. 1440, line 15 v. o. read: "poor" instead of: Armen.
Col. 1441, line 3 v. u. read: "in" instead of: to.
Col. 1442, line 5 v. o. read: "Now" instead: And.
Col. 1442, line 10 v. o. read: "also on" instead of: the on.
Col. 1442, line 9 v. u. read: "born" instead of: become.
Col. 1443, line 12 v. o. read: "Werket" world instead: Welte.
Col. 1444, stanza 6, last line, read: "has in you" instead of: has in you.
Col. 1445, line 7 v. o. read: "geb" instead of: gab; and: "rechte" instead of: rechtes.
Col. 1452, line 7 v. o. read: "before" instead of: before.
Col. 1452, line 8 v. u. read: "Mosen" instead of: Moses.
Col. 1453, fifth stanza, line 3, read: "hold" instead of: halten.
Col. 1459. In the "Sanctus", line 5 of the text, read: "Seraph" instead of: Seraphs.
Col. 1460. In the song "Ein feste Burg", line 2, read: "Waffen" instead of: Waffe.
Col. 1462, line 3 read: "not" instead of: nothing.
Col. 1462, line 6 read: "stahn" instead of: stehn.
Col. 1463, stanza 6, line 2, read: "verschmähet" instead of: verschmäht du.
Col. 1465, line 11 v. u. read: "betrüben" instead of: betrübet.
Col. 1467, line 5 v. u. read: "that" instead of: that.
Col. 1467, line 4 v. u. read: "bad" instead of: plain.
Col. 1468, line 9 v. o. read: "teachings" instead of: Life.
Col. 1468, line 15 v. u. read: "reasons" instead of: Grunde.
Col. 1472. The song sub No. 39 is taken from Luther's writing "wider Hans Wurst", St. L. Ausg., Vol. XVII, 1380, therefore to be deleted here.
Col. 1474, note, lines 1 f., read: "to Nicolaus Hausmann on March 13, 1529: The German litany comes to you" 2c., instead of: "to Nicolaus Hausmann on March 3, 1529: Your litany in the vernacular reached us" 2c. (See our edition, vol. XXI, 1276.)
Col. 1486, Z. 14 v. o. read: "St. Louiser Ausg., Bd. IX, 1856". For the old edition of Walch
2176 Corrections and supplements. 2177
the proof should have read: "Vol. IX, 1461". "Ps. 56, 9." is > wrong.
Col. 1486, Z. 22 read: "St. Louiser Ausg., Vol. XIII, 1942 f."
Col. 1489, Z. 15 v. o. read: "St. Louiser Ausg., Bd. XIII, 856."
Col. 1493. "No. 2." under the third article is to be deleted here because it is given again, and more completely, Col. 1495 f.
Col. 1497, put as proof for "No. 3": "St. Louiser Ausg., vol. IX, 771, § 128."
Col. 1500, Z. 17 v. o. read: "St. Louiser Ausg., Vol. XIII, 2214, Z 14."
Col. 1500, line 6 v. u. read: "St. Louiser Ausg.
XIII, 2218, § 8."
Col. 1513, line 10 v. o. read: "St. Louiser Ausg., vol. XIII, 73, § 26."
Col. 1514, as evidence for "No. 2" read: "St. Louiser Ausg., Vol. XIII, 1850, § 19."
Col. 1515, line 17 v. o. read: "St. Louiser Ausg., vol. XIII, 856, § 23."
Col. 1516, line 9 v. u. read: "St. Louiser Ausg.
XI, 642, ß 24."
Col. 1517,-last line, read: "St. Louiser Ausg., vol. VI, 1773, note 3."
Col. 1523, Z. 4 v. o. read: "St. Louiser Ausg., vol. XIII, 2667, § 23."
Col. 1523, line 18 v. o. read: "St. Louis ed. vol. XIII, 651, § 24."
The letter to the Christians at Erfurt is to be dated: "End of Jan. 1527." (See Vol. XXI, 921, Note 6.)
Col. 1524, line 8 of the text read: "Now I am not minded" 2c.
The Mief to the Christians of Antwerp is dated "early April" 1525. - Before § 1 is to be added: "To my dear lords and friends, all Christians at Antorff, Martinus Luther."
Col. 1529, § 6, Z. 6 read: "closer" instead of: more.
Col. 1529, line 3 v. u. read: "tell" instead of: enumerate.
Col. 1531, § 11, penultimate line, read: "prove well" instead of: prove.
Col. 1531, § 12, line 3 f. read: "hiemit" instead of: here with.
Col. 1532, § 1, line 3 read: "oranges" instead of: Lemons.
Col. 1537, line 7 v. u. The "little book" Luther is talking about is his great confession of the Lord's Supper. (See St. L. ed., vol. XXI, 1190, note 3.)
Col. 1538, ß 18, Z. 4 read: "of the bishop who is called of Lebus" instead of: who is called Alebus. - Also De Wette has: 4. Alebus instead of: a Lebus
Col. 1539, § 19, Z. 5 v. o. read: "he shall be interrogated" instead of: he shall let himself be heard.
Col. 1542, line 7 v. u. read: "16, 17. 18." instead of: 16, 13, 18.
Col. 1548 ff. The writing "How to elect and appoint church servants" is to be dated: "Before Nov. 13, 1523" (cf. Vol. XXI, 574 f.).
Col, 1560, § 13, line 14 f. read: "dahin gestellt" (directed there) instead of: dahingestellt.
Col. 1568, § 28, Z. 4 v. u. read: "trösteten" instead of: zertrösteten.
Col. 1570, § 33, line 9 v. u. read: "nothing at all; that you see", instead of: not at all: that you see. Col. 1578, line 4 v. u. in the text read: "that" instead of: Col.^595, § 81, line 1 read: "not" instead of: nothing. Col. 1598, § 86, line 15 v. o. read: "wirkt" instead of: wirkt.
Col. 1606. The letter sub No. 4 is not addressed to Conrad Cordatus, but to Hieronymus Nopus, teacher of Greek at the Zwickau school. (See St. L. ed., vol. XXI, supplement, Col. 3466.)
The letter to Hausmann is dated May 19, not May 26.
Col. 1686 f. The improvements to the letter to Joseph Levin Metsch at Mila are given in our edition, vol. XXI; 1348.
Col. 1694-1700, in head, read: "Erl. 16" instead: L. 17.
Col. 1706 ff. This concern is to be dated January 25, 1544, not 1536. (See Burkhardt, p. 274.)
Col. 1708, line 3 will read "providence" instead of providence.
The fragment from Luther's letter to Melanchthon is found in a new translation, vol. XV, 2631 f., 8, § 3 and 4; can therefore be omitted here. The passage concerning Zwingli is omitted here.
Col. 1721, note, last line, read: diatribae instead:
diatriba.
Col. 1722. The letter sub "No. d." is perhaps addressed to an unnamed princess, not a prince. (See Erl. Briefw., vol. IX, p. 134, and St. L. Ausg., vol. XXI, 3468.) The Wittenberg Ausg. points to a princess, the Jena Ausg. to a prince.
Col. 1732. The superscription to "No. h." should read: "An Balthasar Jöppel, weiland that is, formerly, formerly Herzog Georgen zu Sachsen Organist 2c." (See St. L. Ausg., Vol. XXI, 1906.)
Col. 1736 f. The "sayings from the 2nd and 3rd chapter of the first book of Moses" 2c. to the end of this writing do not belong here (see De Wette, vol. VI, p. 110), are therefore to be deleted.
Col. 1737, line 5 v. u. read: "verschienenen" that is, past instead of: appeared.
Col. 1737, line 2 v. u. read: "Versehung" instead of: Providence.
Col. 1752, line 15 f. the explanatory words: "pastor in Zwickau" are to be deleted, because already in August 1531 Hausmann was relieved of his office there. (See St. L. Ausg., Vol. XXI, 1680 ff.).
Col. 1756, line 6 in the text, put a colon before "I". This punctuation also lifts De Wette's concern that the text is "probably erroneous," for obviously the following words are the vice words that escaped her.
Col. 1784, § 16, line 1 read: "Mechtilda" instead of: Megdilla. (See St. L. ed., vol. IX, 1439.)
Col. 1792. The letter sub "No. f." is newly translated vol. XXI, 3042.
2178 Corrections and supplements. 2179
Col. 1808. The letter sub "No. o." is to be dated June 19, 1533, not May 23, 1534. (See St. L. Ausg., vol. XXI, 1825.)
The letter sub "No. V." is to be dated: "May 23, 1534", not: June 26. (See Burkhardt, p. 224. St. L. ed., vol. XXI, 1906.)
The letter to the Elector Frederick of Saxony is dated September 22, 1519, not February 1520. (See St. L. Ausg., Vol. XXI, 185 Note 6.) - It should be noted here in passing that the original of the Tessaradecas is not German, but Latin; otherwise Spalatin would not have translated this writing.
Col. 1838, line 1 read: "umgeführet" instead of: ungeführet.
Col. 1869, line 6 v. u. read: "legs" instead of: Bones.
Col. 1886, line 20 v. o. read: "mit ichten" - in something instead of: mit Nichten.
Col. 1887, line 3 put a comma after "with difficulty".
The consolation letter to the Lerpziger sub "No. 2." is to be dated: June or July 1533.
The note is to be corrected as follows: The following to the end of the scripture is missing in the collection of the Trostschriften zu Jena, by Rödinger's heirs. In the first edition it is. (See vol. XIX, appendix, no. 29.)
Col. 1937, line 8 v. u. read: "Übermacht" - too much done instead of: Uebermacht.
Col. 1956, line 4 v. u. read: "Dame's wife" instead: Daum.
The letter to the Christians at Halle is dated: "End of Sept. 1527."
Col. 1973, line 4 v. u. read: "Stöcken und Blöcken" instead of: Stocken und Blocken.
The letter to Hans von Rechenberg is dated August 18, 1522.
Col. 2006. The address of the letter sub "hh." should read: "An Johann Mantel, weiland that is, formerly, ehemals Kirchendiener zu Wittenberg." This letter is retranslated in the 21st volume of our edition, Col. 2396 f.
Col. 2029, line 5 v. u. read: "in your house" instead of: in your house.
Col. 2030, line 5 v. o. read: "more spirited" instead of: more awakened.
The first letter to D. Laurentius Zoch is correctly dated: Den 3. Nov. 1532. At the end of the letter, De Wette and the Erlangen edition incorrectly state: "Sonnabend" ("Saturday") instead of: "Sonntag" ("Sunday"), which is found in the Wittenberg and Jena editions. Therefore, the addendum from the Erl. Briefwechsel, sub No. 1935 in the 21st volume of our edition, Col. 3478, to be deleted.
Col. 2044. The superscription to "nn.", "Trostbrief über den Tod eines Vaters", is erroneous, because the Elector Frederick the Wise was unmarried, and Duke John Frederick was his nephew, the son of Duke John.
Col. 2079, § 52, line 3 v. u. read: "verzecht" instead of: waived.
Col. 2132, line 8 v. u. read: "baptized" instead of: unbaptized.
Col. 2144. "Das Taufbüchlein aufs neue zugerichtet" belongs to the year 1526.
Col. 2157, last line, read: "Franz" or "Franciscus" instead of: Franisius.
Col. 2160, Z. 8 v. o, ttes: "them" instead of: him.
Col. 2203, line 3 v. o. read: "minor" instead of: minor.
Col. 2218. In the letter to the Christians at Frauenstein near Freiberg, "Mr. N." is Hieronymus Weller; "Caspar of N. Caspar III of Schönberg, hereditary lord, b. 1481, d. Jan. 24, 1556." (De Wette, vol. VI, p. 496.)
Col. 2219, line 6 v. o. read: "where" instead of: how.
Col. 2226. In the letter to Barbara Lißkirchen in Freiberg, line 11 v. o. read: "Portatel" Tragaltäre instead: Particle.
Col. 2227, line 1 read: "mögengt" instead of: mögen.
Col. 2228. The "Answer from Five Questions" 2c. is addressed to Melanchthon and comrades for v. Johann Henkel, court preacher to Queen Mary of Hungary, and most likely to be dated August 4, 1530. (See St. L. Ausg., vol. XXI, 1530, note 2, and ibid. Col. 1538, note 1.)
Col. 2228, line 4 v. u. in the text erase: "Euch".
Col. 2230 to 2255, wrong references have been given in the head of the pages about the Erlangen edition, namely "X. VII, 11 to E. VIl, 35," while the writing in question is found in the Erl. opp. v. a., tom. VII, 2 to pag. 20 is found. Col. 2230 ff. no proof of the Erlangen edition should have been provided for the preface of Speratus, because this preface is not found in it.
Col. 2237, § 8, line 7 v. o. read: "handling" instead of: Action.
Col 2241, Z 19, Z. 1 f. read: "after the sermon" instead of: after the Canon. For not only in the Jena, but also in the Wittenberg Latin edition, post Concionem is commanded, not post Canonem, which Speratus will also have read, and from this is caused to add: "yet omitted".
Col. 2251, § 45, line 6 v. o. read: "the one figure" of the chalice instead of: the One Figure.
To Volume XI.
Preface, Col. IX, line 4 read: "Johannes Grünenberg" instead of: Johannes Lufft. (See St. L. ed., vol. XV, 2522, note 2.)
Preface, Col. XII, lines 9 ff. read: "to the printers Joh. Secerius in Hagenau and Herwagen in Strasbourg, dated September 13, 1526," instead of: to Joh. Sarcerius in Basel and Herwegen in Strasbourg, dated Sept. 13, 1627. (See Vol. XVII, 1578 ff.).
Preface, Col. X.IV, second paragraph, line 12 v. o. read: "Nic. Gerbel in Strasbourg of Nov. 27, 1535," instead: Nic. Gerballius in Strasbourg from 1535. (See vol. XVII, 2079.)
Preface, Col. XIV, line 2 v. u. insert after "Walch": in the XI volume, p. 15a.
Preface, Col. XV, line 9 v. u. read: "Gerbel" instead of: Gerballius.
Preface, Col. XXX ff. Another translation of the letter of the church postilion to the Elector Frederick of Saxony can be found in our edition, Vol. XXI, 336 ff.
2180 Corrections and supplements. 2181
Col. 20, line 4 v. u. read: "beautiful-evil" lthat is, evil under beautiful appearance! instead of: already evil. (See vol. XVII, 2256, s. v. "already.")
Col. 88, § 36, line 3 v. u. read: "none" instead of: none.
Col. 89, line 4 v. u. read: "webt" instead of: wehet.
Col. 91, § 45, Z. 7 v. o. read: "weaving" instead of: weaving.
Col. 106, § 32, line 9 v. u. read: "schmeicheln" instead of: schmeichen. The note on this will have to be deleted.
Col. 160, line 1. After the word "about" insert the proverb: "By the song one knows the bird" 2c., which is accidentally placed at the end of the paragraph.
Col. 173, § 49, Z. 7 st reads: "Plärren" instead of: Prellen.
Col. 309, § 37, line 1 should probably read "treue" instead of: Treur should be read.
Col. 335, § 98, line 5 v. o. read: "Dear" - dear people instead of: Iieber.
Col. 338, § 107, line 7 v. o. read: "your" instead of: yours.
Col. 353, last line, read: "own" instead of: eigen.
Col. 333, § 174, line 1 read: "un-" instead of: unge-.
Col. 382, line 1 v. u. read: "sin insert" 2c. instead of: Sin, insert 2c. The note on this rst to be erased.
Col. 493, line 10 v. u. read: "before" instead of: of.
Col. 608. The "Predigt von Empfahung des heiligen Sacraments" was preached on Maundy Thursday, April 2, 1523. (Cf. Buchwald, Poach, p. XVII. Erl. Ausg., vol. 17, p. 39.)
Col. 66i, line 6 v. u. read: "disgrace" instead of: Damage.
Col. 662, § 1, Z. 7 v. o. should probably be inserted after "disciples": "the resurrection is witnessed".
Col. 371, § 24, line 4 v. u. read: "long" instead of: Length.
Col. 678. The "Sermon on Easter Tuesday" is delivered on April 7, 1523. - The following sermon, Col. 724, is delivered on April 12, 1523.
Col. 742, § 21, last line, read: "monks" instead of: Monks.
Col. 807, § 11, line 9 v. u. read: "Moses" instead of: Mosen.
Col. 879, § 5, line 9 v. o. read: "heirs" instead of: Heir.
Col. 944, § 1, line 4 v. u.: "of all creatures" - of all creatures.
Col. 977, § 43, line 8 v. o. put a comma after "hold" instead of the semicolon.
Col. 1031, § 33, line 8 f. v. u. read: "from day to day".
Col. 1075, § 81, line 5 v. u. read: "anderm" instead of: andern.
Col. 1095, § 5, Z. 6 v. o. read: "external" instead of: external.
Col. 1119, § 8, line 7 v. o. read: "den" instead of: dem.
Col. 1131, line 7 v.u. read: "sonderm" instead of: sondern.
Col. 1275, Z. 5 v. o. read: "partical" [begging) instead of: partical.
Col. 1298, § 30, line 7 v. u. read: "übersetzen" instead of: Uebersetzen.
Col. 1328, § 42, Z. 4 f. Per violationem Filii means: by the ungodly conduct against the
Son of God. (See St. L. ed., vol. XX, 1624, note 2.)
Col. 1505, Z. 4 f. v. o. read: "before him" instead of: for him. .
Col. 1511, § 36, Z. 7 v. u. and Col. 1658, § 15, Z. 4 v. o. will probably read "zewarten", that is, "indeed", instead of: "zu Worten". In the old edition of Walch we find: "zuweilen".
Col. 1518, § 7, Z. 7 f. v. o. should be read well: "auf Anderer Werke" instead of: auf andere Werke.
Col. 1527, line 5 v. u. read: "den" instead of: dem.
Col. 1531, line 15, line 7 f. read: "Christians" instead of: Christum.
The sermon on the fourteenth Sunday after Trinity should have been inserted in vol. XII, 1456; it forms the centerpiece of the sermon there. (Cf. If. ed., vol. VIII, p. 339.)
Col. 1582, lines 6 f. v. u. seems to us to be read: "Judas was his enemy, but Christ was Judas' friend", instead of: Judas was his friend, but Christ was Judah's enemy.
In the note, line 1, "twelfth" should be read instead of "tenth", because such an interpretation is not found in the tenth part, but in the St. Louis edition, vol. XII, 1438 ff; the spiritual interpretation ibid. col. 1456 ff.
Col. 1644, § 45, line 9 v. u. read: "our" instead of: ours.
Col. 1700. The sermon on the eighteenth Sunday after Trinity is delivered on Sept. 30, 1537, dating from before Oct. 12, 1537. (Cf. Kawerau, "Agricola," p. 179, note Buchwald, "Ungedruckte Predigten," 2nd volume, 1st half, p. 108.)
Col. 1768, § 16, Z. 4 v. o. read: "2 Cor. 3, 18." instead of: 2 Cor. 3, 8.
Col. 1884. The sermon on the twenty-sixth Sunday after Trinity was preached on November 25, 1537. (See Buchwald, Ungedr. Pred., vol. 3, first half, p. 187.)
The sermon at the Christmas Mass was preached on December 25, 1525 (see Buchwald, "Andreas Poach," p. XXIV).
Col. 1984, § 18, Z. 5 v. u. insert after: "no sin": reward our sin alone) 2c.
Col. 2043, line 10 v. u. read: "Wider" instead of: again.
Col. 2104, line 10 v. o. read: "ander Ding" instead of: andere Drnge.
Col. 2154, § 8, line 3 v. o. read: "in which" instead of: by.
Col. 2260, line 2. It seems that "their" should be read instead of: them. .
Col. 2332, § 1, line 12 v. o. read: "Tolosa" TouIouse instead of: Thalosa.
Col. 2345, line 10 v. u. read: "in the 22nd Psalm" instead of: in the 23rd Psalm.
Col. 2354, § 5, Z. 9 f. v. o. read: "punishes for the sake of the Arbett" 2c.
Col. 2355, § 6, line 13 v. o. read: "much more" instead of: rather.
Col. 2403, line 6 v. u. read: labyrinthis instead of: laborinthis.
2182 Corrections and supplements. 2183
To Volume XII.
Col. 18, line 2 v. o. delete the comma at the end of the line.
Col. 25, § 12, Z. 4 v. o. read: "Stecklein" instead of: Stücklein.
Col. 48, line 5 v. u. put a comma before: "therefore".
Col. 99, Z. 6 v. o. read: "that" instead of: dah.
Col. 127, § 64, line 4 f. v. u. would probably be read: "enough done. Nevertheless they do their own bidding, so they" 2c.
Col. 129, line 2. The word "riveting" would like to be explained by: "surrendering to suffering. (Cf. "sich nieten," Vol. XIX, 1910.)
Col. 139, § 30, line 1 put a comma after "God".
Col. 182, § 15, line 5 v. u. read: "speak" instead of: spreche.
Col. 197, § 11, Z. 2 v. o. read: "Kürheiligen" instead: Kurheilrgen.
Col. 240, Z 93, Z. 4 v. u. read: "Lieber" instead of: lieber.
Col. 288, line 4 v. u. read: "Rise" instead of: Resurrection.
Col. 289, line 7 v. o. read: "rise" instead of: resurrect.
Col. 345, Z 41, Z 3 v. u. read: "vor Handen" instead of: vorhanden; likewise § 42, Z 12 v. u.
Col. 428, § 14, line 8 v. o. read: "jach" instead of: gach.
Col. 608, last line, put a parenthesis after esssntialis.
Col. 636, § 19, line 10 v. o. delete the word "in".
Col. 798, line 5 v. u. read: "Marriage" instead of: Honor.
Col. 891, § 6, line 8 v. u. should probably be read: "that" instead of: that.
Col. 892, § 10, line 1 read: "all" instead of: all.
Col. 895, § 16, line 11 v. o. read: '"one" instead of: one.
Col. 953, line 6 v. o. read: "their" instead of: their.
Col. 953, § 13, Z. 5 v. o. should be read well: "and does not hold for it" start: and holds for it.
Col. 955, line 5 v. o. read: "it" instead of: he.
Col. 1170, § 5, line 3 v. o. read: "own" instead of: some.
Col. 1195, § 13, line 3 ff. read: "forgive. He wants to have that one does not sin and is disobedient 2c., but if" 2c.
Col. 1228, § 15, line 1 read: "Wohl-" instead of: Well.
Col. 1245, § 25, line 4 v. u. read: "dürften" instead of: dürfen.
Col. 1255, line 5 v. o. in the text read: "Aufrührer" instead: Anfühter.
Col. 1258, § 10, line 8 v. u. read: "soll's" instead of: sollts.
Col. 1286, line 4 v. u. read: "klauben" instead of: glauben.
Col. 1328. The "Sermon on the Cross and Suffering" was delivered at Coburg on the day before Easter, April 16, 1530.
Col. 1370. The Sermon No. XVIII is held at Coburg, on Thursday after Easter, April 21, 1530.
Col. 1490 ff. The sermon on the 22nd Sunday after Trinity is a > duplicate of what has already been communicated in Vol. XI, 1923 ff, > §15 to § 28. How this sermon "on the kingdom of God" came to be > connected to the sermon "on the day of > > St. Barbara", about which 8 14 (vol. XI, 1928) provides information.
Col. 1503, § 4, line 4 f. v. u. read: "that he may let this gospel go forth to us" instead of: that he may let us perish. (Cf. Vol. XI, 2404, § 5.)
Col. 1508, § 16, line 7 v. o. put a comma after "full".
Col. 1509, line 1 read: " Gnad-Junker" instead of: Grace, Junker.
The "20th sermon" is held at Coburg, April 18, 1530, in the afternoon (cf. Buchwald, "Ungedruckte Predigren" 2c., p. 10, No. VI.) - In another redaction, this sermon is in this volume, Col. 1600. The note Col. 1570 is to be changed according to what has just been said.
The "21st Sermon" was preached at Coburg on April 20, 1530, and is available in a better edition in Vol. VII, Appendix No. 7.
Col. 1578, § 7, line 8 f. v. o. read: "because out of the stone pillar, if you put a spigot to it", instead of: because out of the stones pillars, if you put a pot to it. (Cf. vol. VII, 2436.)
Col. 1579, line 14 v. u. read: "balls" instead of: Angels.
Col. 1591, § 22, line 5 v. u. read: "skin" instead of: Hand. ( See Vol. VII, 2429.)
The "2nd sermon" was preached on the same day as the previous one, namely on April 17, 1530 at Coburg.
Col. 1606, § 5, line 16 v. u. read: "Ei, Lieber", instead of: Ei lieber. Likewise Z. 6 f. v. ü.
Col. 1612, line 2 in the text insert after "piece": "from the". For the following improvements in this sermon, see Vol. VII, 2140.
Col. 1615, § 7, line 17 v. o. Insert at end of line, "This is not your husband."
Col. 1618, § 12, last line, read: "seiest" instead of: sagst.
Col. 1618, § 13, line 10 v. u. read: "hearts" instead: Defiance.
Col. 1619, § 15, line 2 v. u. read: "make and". Col. 1625, § 27, line 6 v. o. Insert after "suffering": "and dying".
Col. 1625, last line, read: "certainly? I think it is certain and that" 2c.
Col. 1626, line 1 delete the question mark after "angel".
The "Sermon on the Day of the Nativity" was delivered on December 25, 1514 (not 1515). (Cf. Weim. ed., vol. I, p. 20, note 2).
The "Sermon on the Day of St. Stephen" was delivered on December 26, 1514 (not 1515). (Cf. Weim. Ausg-, vol. I, p. 30, note 2.)
The "Sermon on the Day of St. John" was delivered on December 27, 1514 (not 1515). (Cf. Weim. ed., vol. I, p. 37.)
This sermon was preached on the seventh Sunday after Trinity, because according to the consuetudo ecclesiae Romanae, the Gospel is the pericope for the seventh Sunday after Trinity. (See Weim. ed., vol. I, p. 61.)
Col. 1726. This sermon is, as the Weim. Ausg., Vol. I, p. 62, says, on the tenth Sunday of
2184 Corrections and supplements. '2185
after Trinity, July 27, 1516, as the Latin original also indicates.
Col. 1728. What is given here as "the shorter sermon on the day Laurentii" is the beginning of the sermon given in the tenth volume, Col. 202 ff.
This sermon was preached, as the Latin original states, on the tenth Sunday after Trinity, August 24, 1516, according to the consuetudo ecclesiae Romanae. (See If. ed., vol. I, p. 81.)
This sermon was preached on the twentieth Sunday after Trinity, October 5, 1516, for which according to the consuetudo ecclesiae Romanus Joh. 4, 46. ff. is to be set as text. That the text Matth. 9, 1-8. does not fit, is obvious at first sight. (Cf. Weim. ed., vol. I, p. 87.).
This sermon was preached on the twenty-first Sunday after Trinity, 12 Aerober 1516, as the Latin original indicates. (Cf. Weim. ed., vol. I, p. 89.)
The "Sermon on the Day of St. Matthew" is found in an improved translation in our edition, Vol. XIX, 754.
Col. 1769, line 5 v. o. tilge: "not".
This sermon, as the Latin original correctly indicates, was preached on the second Sunday of Advent, December 7, 1516. The duplicate of this sermon, Vol. X, 1216 ff., has the correct date, but the translation there is less good than the one given here. (Cf. Weim. ed., vol. I, p. 104.).
For the "sermon on the fourth Sunday of Advent" Luc. 3, 5. should have been set as text, not Joh. 1, 19-28.
This sermon was preached on the third day of Christmas, because the text on which it is based is that of the third day of Christmas. (Cf. Weim. ed., vol. I, p. 115.) A duplicate of this sermon is found in vol. X, 198.
Col. 1849, § 6, Z. § v. o. read: "Versehung" (Praedestinatio) instead: Providence. Likewise Z. 11 in the text; likewise Col. 1852, Z. 3 v. u. and Col. 1853, § 3, Z. 2.
Col. 1850, § 2, Z. 2 v. o. read: "anfangen" instead of: started.
Col. 1861 in the small register read: "On the fourteenth Sunday" instead of: thirteenth.
Col. 1946, In the third line of the continuous note read: "D. > Reißenbusch" instead of: D. Reisenbach. (See the Latin Jen. edition > 11566s, vol. II, fol. 534b.) This error comes from the original Latin > edition. Other errors in this note are attributable to the translator, > Mr. Friedr. Eberhard Rambach. It is to be read: "des Fürsten > Friedrich" instead of: des Prmzen Friedrich; "Reißenbusch, > Präceptors in Lichtenberg", instead of: seines Präceptors, in > Lichtenberg. For "preceptor" was the title of the superior or abbot > of the Antonian lords. The words: "and indeed on the day of St. > Anthony" are to be deleted, and to put instead: "as on the day of > the church consecration festival there l27th April". - The day of St. > Anthony is the 17th day of April. > > nuary. On this day, however, Luther was still at the Wartburg. > Therefore, also in the heading to this sermon is to be put: "Held at > Lichtenberg, April 27, 1522." - In the note, Col. 1944, the words: > "by Luther" are to be deleted, because not Luther, but another one > published dresen Sermon. This is already clear enough from the fact > that on the title page is the image of St. Anthony with the signature: > "Sant Anthoni bit got for us."- It seems to us still worth > mentioning that, if the information of the original should be correct, > Luther on this Sunday Quasimodogeniti, the 27th April 1522, three > sermons to have held, namely this in Lichtenberg (about very early), > and the other two, which have been reported in this volume Col. 1830 > and 1834, in Borna. - Incidentally, the note in the margin of the Jena > edition I. o. leaves room for the assumption that our sermon is > apocryphal fei.
Col. 2031. "The Blessing" and the "Prayer" are from the Traubüchlein. In the 10th volume of our edition, Col. 723 and 725.
To Volume XIII.
Col. 289, last line, read: "his" instead of: his, because "French" is the French disease. Col. 298, § 1, line 2 v. u. read: "Letze" instead of: Last. Col. 390, § 20, last line: "Beyte" (betten - wait) is correctly replaced in Walch by: "Harre" dissolved.
Col. 645, line 3 f. in the text. The words: "What do I do?" might well be explained as: "What do I burden myself with, that" 2c. Likewise Col. 2077, § 3; Col. 2263, § 12.
Col. 732, ß 15, Z. 14 v. u. in the text will be read with Walch "illegitimate" instead of: dishonest.
Col. 749, line 1 lres: "life" instead of: Faith.
Col. 807, line 4 v. u. read: "da durchtriefe" instead of: dadurch triefe; likewise in the other redaction of this sermon, Col. 2280, § 10, line 5 v. o. read: "da durchtröpfelt" instead of: dadurch tröpfelt.
Col. 1044, § 5, line 8 v. o. read: "verzürneten" l- wiesen im Zorn von sichs instead of: erzürnten. The editions a and b correctly offer: "verzürneten".
Col. 1143, line 3 in the text read: "that" instead of: that.
In the table of contents of the second section of the Hauspostille, Col. X, read: "Matth. 24, 15-28: Matth. 24, 15-18.
Col. 1544, § 8, line 1 f. Put a comma after "believe^ and delete the comma after "not". The thread is: "we believe, not like the pope 2c., but we wait for another life" 2c.
Col. 1720, § 1, line 7 v. u. read: "Wohl reden" instead of: wohlreden.
Col. 1726, § 14, last line, read: "that" instead of: that. Col. 1932, § 29, last line, should read well "unity" instead of: Eternity.
Col. 2073, § 25, line 5 read: "Lord" instead of: HErr.
Col. 2105, § 27, line 9 v. u. read: "ansieht" instead of: attracts.
Col. 2255, line 7 v. o. read: "gleichzu [- just auss says" instead of: gleich zusagt.
2186 Corrections and supplements. 2187
Col. 2294, § 2, line 9 v. o. read: "Schlößlein" instead: Col. 2307, § 17, Z. 9 v. u. read: "zu Lohn nehmen Essen und Trinken" instead of: zu Lohn nehmen, essen und trinken. Walch has the correct reading.
Col. 2432. In the Bible text, Matth. 9, 6, the comma after "on earth" should be deleted.
Col. 2467, line 1 read: "that" instead of: that.
Col. 2639, lines 7 and 8 v. u.: "M., H. and K. V. E." will have to be resolved like this: Mainz, Heinz (Heinrich von Braunschweig) .and the King of England.
To Volume XIV.
Introduction, p. XII b, line 22 v. u. erase the brackets around: "Jer. 26, 18."
Col. 60, in the second heading read: "Micha**)" instead: Micha*).
Col. 191, line 4 v. o. insert after middle: tu eas curabis.
Col. 264, No. 10. The first line of the text should read: "M. Luther wishes his dearest brother" 2c. M. Lutherus is also missing in De Wette.
Col. 281, § 9, last line, should probably be read "allerdinge" (- quite) instead of: of all things.
Col. 298, penultimate line, read: Lutheri instead of: Lutteri.
Col. 332, note, read: "Doctor Toad is: Crotus Rubeanus."
Col. 350, § 2, line 1 read: "damage" instead of: harm.
Col. 357, § 6, line 4 v. u. read: concessa instead of: consessa.
Col. 370, note, line 7 v. o. read: "Octav" instead of: Quarto. The very rare original edition of this book is in the possession of Professor L. Fürbringer here.
Col. 384, para. 2, line 3, close the parenthetical after "Augustine .
Col. 422, note, line 4 v. o. reads: a Pontificibus introducta, Pontifici significata.
Col. 427, line 1 delete: "not"; it is too much.
Col. 452, Note: The speech marks, which begin in line 4 v. u., are to be closed in line 2 v. u. after the word "put together".
Col. 456, line 2 v. o. read: "1523" instead of: 1522.
Col. 456, line 2 in the text, delete the comma after "wanted^ and put it in front.
Col. 769, first line of note, read: ,M. D. XXVIII." instead: M. D. XXIII.
Col. 902, § 14, penultimate line, read: "fruit" instead of: Fear.
Col. 1062, line 8 v. u. delete the words: "in us" because it is too much.
Col. 1220, penultimate paragraph, line 2 v. o. read: lucra instead of: luera.
Col. 1289, line 8 v. u. in the text read: "dir" instead of: die.
Col. 1702, line 18 v. u. insert "not" after: but. This was also done in the Weimar edition.
Col. 2024, line 22 v. o. Insert, after "of the candlestick": "have indicated".
To Volume XV.
Col. 2, in the heading to No. 2 read: "1343" instead of: 1330.
Col. 761, line 9 v. u. should be read well: "with them" instead of: with In.
Col. 813, line 3 v. u. in note 6, read: "(this letter is in the 21st volume of our edition, vol. XXI, 135 ff.; until now it was thought to be lost)".
Col. 944 to note 2. The old translator's reading, deus acceptari, will be correct and thus read in the text: "could be received as a god". Eck's opinion is: Because Luther wants that I should not make the popes gods, he wants without doubt that the Bohemians and Picards could be received as gods 2c. Luther then immediately protests against this, saying that Eck is "speaking mendaciously and impudently about him".
Col. 1233, Introduction, last line, read: "Vol. II" instead of: Vol. I.
In the heading to No. 444 read: "Anfang Dec. 1520" start: Beginning 1521. See Hutten's letter to Luther of 9, Dec. 1520, with which Hutten sent Leo's X. Bull. (St. L. ed., vol. XXI, 319 and 321.)
Col. 1570, No. 452 in the text, line 5 v. o. read: "traugt" - dräuete instead of: trank. Cf. the letter Col. 778 f., from which this number is an excerpt. This number would therefore like to be deleted completely.
Col. 1612. The text No. 483 is also found in Eri. var. arg. V., p. 243.
Col. 1615. What follows from § 14 does not belong to the report on the answer of the Elector. (See Köstlin 3rd vol. I, p. 796 ad p. 399.)
Col. 1714. In the caption to No. 529 read: 1521" instead of: 1522.
Col. 1878, Na 569,' first line in text, read: "April 17".
Col. 1880, No. 571, first line in text, read: "April 18".
Col. 1979, No. 641, Introduction z. E. read: "Vol. XX, Col. 6, note" instead of: Introduction, p. 6, note.
Col. 2100, line 11 v. u. would probably like to be read "your" instead of: dem.
Col. 2101, line 9 v. u. will read "or" instead of: but.
Col. 2163, line 4 v. o. should probably be read "Subiaco" (in the Papal States instead of: "Stablora" (and "Sublack" in No. 539). There is a rich Benedictine monastery.
Col. 2207 in the note reads: "The first piece of No. 731" (the exhortation).
Col. 2260. In the heading to No. 742, "§ 30" should probably be read instead of: § 28.
Col. 2263, in text, line 12 v. o. read: "Wigandt" instead: Migandt.
Col. 2457, § 7, line 5, read: aulas instead of: aulos.
Col. 2548, § 2, line 4 insert: "of perdition" after "effects".
Col. 2578, note, line 4 v. u. read: "Vol. II, p. 275 f.". Immediately following, instead of "Augustinus Schurs," read: "Stephanus Wild." (See St. L. ed., vol. XXI, 456, note).
Col. 2636, note 1) lines 2 f. read: "in the Weimar Archives p. 137, VII, 40 a supplement, a directory" 2c. - The same is in our edition vol. XXI, 513 ff.
2188 Corrections and supplements. 2189
To Volume XVI.
Col. 133. The superscription to No. 784 should be improved to: "in which he complains about the accusations of some preachers in Magdeburg, and reports that some princes in Thuringia and Franconia have already" 2c.
Col. 728, para. 2, line 3 v. u. read: "Trent" instead: Trier.
Col. 829, note 2, read: "Document No. 949, § 49 et seq."
Col. 880, line 8 v. o. put the word "Lord" between commas.
In the heading to No. 979 and at the end of the letter read: "den 30. Juni". For this and other corrections to this letter, see St. L. Ausg., Vol. XXIa, 1505, No. 1601.
Col. 1550, Z. 6 ff. would like to be read as: "because their grace and the other unquestionable hopes have, that their chur- und F. Gn. auch den Ständen nicht Ursach dazu gegeben" 2c.
According to the original at the Feste Coburg (cf. Erl. Briefw., Vol. VIII, p. 274), the following improvements are to be made: In the text, line 4 from above read: "mein gn. Herr, Herzog Ernst von Lüneburg,"; Z. 6 v. o. read: "greift" statt: greife; Z. 8 f. read: "dass er nicht allein Wasser, sondern auch Narren regnen lässt"; Z. 12 read: "dass" statt: da, and "spotten" statt: verspotten. Col. 1557, line 5 v. o. read: "which I ever did not" 2c.
Col. 1746, note 2, read: "Vol. XIX" instead of: Vol. XX.
In the caption to No. 1163 read: "1531" instead of: 1530.
Col. 1751, § 3, Z. 3 v. u. read: "Wirtemberg" instead: Wittenberg.
Col. 1826 in the caption to No. 1203 read: "Schweinfurt": Nuremberg.
Col. 2060, line 5 v. u. read: "gewehret" instead of: gewähret.
Col. 2069, line 9 v. u. read: "itself" instead of: seist.
Col. 2253, line 8 v. u, read: "Grandimontenses" instead: Grandimotenses.
To Volume XVII.
Col. 123, § 17, line 2 f. read: "Fourteen hundred" instead of: four hundred.
Col. 336, No. 1297, line 7 v. u. read: "govern" instead of: bless.
Col. 336, No. 1298 is to be placed "between March 21 and 27" according to Burkhardt, p. 352.
Col. 401, line 5 v. o. read: "Danesius" instead: Damasius (Corp. Ref., Ill., 1130).
Col. 403, No. 1313, I. 4 v. u. read: "the epigram which at Eisenach early" 2c.
Col. 490, line 7 v. o. read: "1540" instead of: 1530.
Col. 686, § 7, Z. 3 f. is to be interpung thus: per fidem efficacem per charitatem, and liberum arbitrium 2c. - The hitherto unknown objection of Luther and Bugenhagen to the Regensburg Book, which Luther enclosed with this letter, is printed in "Lehre und Wehre", Jahrgang 55 (1909), pp. 313 f.
Col. 1174, No. 1424, Z. 6 v. o. in the introduction read: "Pezels" instead of: Pazels.
Col. 1419, note, line 5 v. o. read: "vol. V" instead of: Vol. IV, and line 2 v. u. read: "fifth" instead of: fourth.
Col.. 1578, note 2, line 2 v. u. read: "we" instead of: like.
Col. 2250. To "Kinckernell" put the note: Also "Qurnquernell" - imperial letter and seal. 10, 937.
Col. 2252. At the word: "Luderpaner" read:
Col. 2258. For "thäten" add: 10, 1047, tz 3 and 18, 887.
Col. 2259. For "uneß" add: 7, 1347.
The following additions to the "Verzeichniß seltener oder veraltetter Wörter in Luthers Schriften" in this volume, Col. 2240-2261, have come to us through the kindness of a Luther reader in Germany. It should be added at "beiten 17, 1535: "Kemnoten" 10, 470; "pferchen" 12, 1556; "Puseron" 22, 1150; "Rotzlöffel" 19, 973; "Schnöbel" 12, 1238; "uneß" 13, 830. 2308; "ungeschwungen" 11, 1315, K 7; "wanne" 19, 971. 1243; "Wesen," "being" 7, 1856.
To Volume XVIII.
Page 10a, Einl., Z. 20 v. o. read: "2 Thess." instead:
Page 14a, Einl., Z. 7 v. o. read: "an Jodocus Trutfetter".
Page 14b, Einl., Z. 3 v. o. read: "5)" instead of: 2).
Page 14b, Einl., Note 6 read: "529" instead of: 528.
Page 29b, Einl., Z. 11 v. u. in the text read: "August 30" instead of: August 29. (Cf. Vol. XV, 1338.)'
Sene 30a, Einl., Z. 23 v. o. nes: " Lic. Christoph" instead: D. Christoph.
Page 30a, Einl. At the end of the second paragraph read: "in the 15th volume of the old edition".
Page 32 b, Einl., ad note 7): "The two paper molesters at Leipzig" are Emser and Alveld. (Cf. If. ed. VIII, 236 and St. L. ed., XVIII, 957.)
Page 34a, Einl. At the end of the first note add: "The former (namely the reading burned) is correct. See Erl. opera var. arg. IV, 175."
Page 40b, Einl., Z. 3 v. o. read: "towards the middle of January": End of January. (Cf. Bo. XV, 1579.)
Page 41a, Einl., Z. 7 v. o. read: "mendacity" instead of: Embarrassment.
Page 48a, Einl., Z. 7 v. o. read: "July 11" instead of: June 12.
Page 54a, Einl., Z. 3 v. u. in the text will read "1543" instead of 1533. Compare the correction to Col. 1981 of this volume.
Col. 27, note 2), should read as follows: "the translation given is the one improved from the Latin by Zeidler in the Hallische Theile p. 2-86".
Col. 28, paragraph 2 at the beginning, read, "I believe that you know that Magister John, the Antonite preceptor at Brieg, has died."
Col. 102, note, line 6 v. u. read: "p. 115" instead: S. 144.
Col. 102, note, line 5 v. u. read: "S. 492" instead of: S. 498.
2190 Corrections and supplements. 2191
Col. 120, line 21 f. v. u. read: "in desperation envelopes".
Col. 298, § 6, line 7 v. o. read: "Antoninus" instead of: Antonius. (Weimar edition, vol. I, last page.)
Col. 456, note, line 2, the round bracket behind "p. 26" is to be closed.
Col. 613, note 4, line 2 read: "Palestine" instead of: Palestina.
Col. 712, note, line 4 b. u. read: "p. 287" instead: S. 187.
Col. 784. After the last line of the text, close the speech marks.
Col. 888, penultimate paragraph, line 8 v. u. put an exclamation mark instead of the question mark.
Col. 928, note 2, line 1 read: "lib. VI" instead of: lib. IV.
Col. 929, note, line 4 v. u. erase the punctum behind: 1520.
Col. 932, note, line 5 v. u. read: "p. 31" instead: S. 30.
Col. 934, last line in text, read: "durchquälen" instead of: durchquallen.
Col. 944, line 3 v. o. tilge: "D".
Col. 957, line 15 v. u. in the text read: "so gar" instead of: sogar.
Col. 995, note 1), line 1 read: "gleich folgenden" instead of: gleichfolgenden.
Col. 1105, line 9 f. in the text v. u. read: "that, as Latomus teaches, everyone is free to invent figurative ways of speaking" 2c.
Col. 1201, last line in the text, the Wittenberg edition offers June 22, while the Jena and Erlangen editions have June 20.
Col. 1246, para. 2, lines 3 f. v. o. is to be interpungir so: "to care for the prince over all, the truth, and" 2c.
Col. 1249, note, read: disdiapason.
Col. 1253, note 4, line 13 v. o. read: "Michael Mäurer" instead of:' Michael Marx. (Cf. vol. XXI, 300, note 1.)
Col. 1292, note, read: "scriptural passages."
Col. 1305, Para. 2, Z. 4 should read according to 3 Mos. 11, 6. f. Probably so read: "that the sow does not chew the cud, and the hare chews the cud, but does not split the claws" 2c.
Col. 1379, line 19 v. o. read: "which" instead of: which.
Col. 1505, § 149, penultimate line, read: "Termmirern" instead: Terminiren.
Col. 1533, line 13 v. o. will read: "in spiritual matters" instead of: in spiritual rights. Latin: in spiritualibus.
Col. 1673, line 4 v. u. delete: "you".
Col. 1694, note 4, read: "lib. VI" instead of: lib. VII.
Col. 1820, para. 2, line 8 v. o. read: "against" instead of: gegend.
Col. 1900, para. 2, line 2 v. o. close the speech marks after "nothing".
Col. 1974, § 1, Z. 6 ff. v. u. read: "If the Psalms, which I have translated and interpreted in German, would please no one, they would please me best."
The other "Urtheil Luthers von Erasmus" probably belongs to the year 1543 (Burkhardt, p. 220), not to the year 1533.
Col. 1988, No. 11, note. This letter of Amsdorf is found in the Latin Wittenberg edition of 1551: "Tom. II, fol. 482."
Col. 1989, No. 11, line 2 in the text add: " , which are ignorance and malice". (See De Werte, vol. VI, p. 455, note 1.)
To Volume XIX.
Einl.' P. 10b, line 7 from above read: "January 14" instead of: January 10.
Einl. p. 17b, note 2, read twice: "Jubilate" instead of: Invocavit.
Add: "The same error is also found in Kolde, Martin Luther, vol. II, p. 26."
Einl. p. 36a., first paragraph, line 7 v. u. read: "Bd. I, fol. 147."
Einl. p. 36a, first paragraph, line 5 v. u. read: "Vol. II, p. 344."
Einl. p. 36a, first paragraph, line 4 v. u. delete: "in dem Hallischen Theil S. 135".
Einl. p. 36a, first paragraph, line 3 v. u. read: "Vol. XVIII, p. 456".
Einl. p. 44b, Z. 10 v. o. read: "in this hope" instead of: through hope.
Einl. p. 51a, Z. 4 v. u. in the text read: "annually 9901 masses held, of which 1138 were sung".
Einl. p. 51b, Z. 15 v. o. read: "Lic. Christoph Blank."
Einl. p. 55a, Z. 5 f. v. o. read: "Am ersten Adventssonntage, den 27. November" 2c.; likewise ibid. Z. 16 v. o. and Z. 28 f. v. 0. (Cf. Erl. Ausg. l2.l, vol. 17, p. 107.)
For the conclusion of the first paragraph, see Vol. XX, 2404.
Col. 124, note read:, bisdiapason instead of: bis diaposon.
Col. 263, § 76, Z. 2 v. 0. Read: "baß" instead of: das.
Col. 269, § 94, line 7 v. u. compare to the word "Enne" Vol. XVII, 2245.
Col. 346, note, last line, read: Papam instead of: Papan.
Col. 367, note, last line, read: "No. 79" instead of: No. 77.
Col. 435, par. 1, last line, delete comma after "meaning".
Col. 493, line 1 in the text, read: "löge" instead of: lüge.
Col. 536, last line in text, read: "schälklich" instead of: schädlich.
Col. 546, to "h." at the end add: "and preface, Col. 59".
Col. 627, third paragraph, line 3 v. u. read: "Gem" - against which instead: Dem.
Col. 647, note, line 4 v. u. read: "fol. 399" instead of: col. 401b.
Col. 656, line 12 v. u. read: "Luc. 1" instead of: Luc. 2. col. 704 ff. Also in the second edition of the Erlangen edition, vol. 24, p. 213 ff., the text of this document, § 84 to § 96, is reprinted as a special document under the title: "Bulle des Ecclesiasten zu Wittenberg" 2c., although in the preface to the 24th volume of the first edition, p. IV f., attention was drawn to the error.
2192 Corrections and supplements. 2193
Col. 858, § 96, last line, read: "Trau" - trust instead of: Faithfulness.
Col. 950, line 4 v. u. in the text read: tamen instead of: amen.
Col. 1159, line 3 read: "Man" instead of: Monk.
Col. 1295, § 21, line 2 v. u. read: "where God" 2c.
For No. 149, a more precise determination of the time results from Luther's letter to Franz Burkhard, Vol. XXI, 2041, namely: "January 29, 1536".
Col. 1300. The date of No. 150 is: "July 1, 1539". (See Burkhardt, p. 326.)
Col. 1344. No. 157 is to be dated: "Beginning of September 1528." (See Vol. XXI, 1194.)
Col. 1408, line 1 read: "these" instead of: this. (Thus the Wittenberg and the Jena editions.)
Col. 1414, No. 159 will have to be placed in the year "1520". (Weim. Ausg., Vol. VI, p. 31.)
For the second thesis, see Vol. XX, 2404.
Col. 1424, Z. 6 v. o. read: "obtained" instead of: cast in.
Col. 1439. Thesis 21 should read like this: "The attained faith stands, like a lazy man, with folded arms, saying, This is none of my business."
Col. 1460. The text No. 165 is found in our edition once again, newly translated by us, Vol. IX, 1860.
Col. 1465, line 3 v. u. read: "Rom. 3, 28." instead of: Rom. 3, 32.
Col. 1466. The Disputation No. 167 has only 5 theses. The first thesis is to be regarded as a superscription. The fact that the first paragraph was made into a thesis is due to the fact that in the late edition of Wittenberg, Tom. I, fol. 399 and in the Jenaer, lTom. I, fol. 515b the word paraverit has been changed to paravit. In the Jena edition, the number 4 stands before both the fourth and the fifth thesis, and therefore counts only five theses.
About the writing No. 181, the Weimar edition, Vol. 12, p. 229, expresses the assumption that the date of the same is set on Sabb. p. Concept. Mariae, that is, Dec. 12, 1523; this was due to confusion with Concept. Mariae. to March 28.
The letter No. 16 is probably more correctly assigned to the year 1527 with Köstlin, Vol. II, p. 644 ad p. 1132. The writing "Ob Kriegsleute in einem seligen Stande leben" belongs to the year 1526.
To Volume XX.
Einl., p. 19, line 2 read: "Conrad Glitzsch" instead of: Conrad Glück. (Cf. Erl. Briefwechsel, Vol. IV, p. 306.)
Einl., p. 22b, para. 2, line 5 read: "Caspar Glatz" instead of: Conrad Glatz. (See St. L. Ausg., vol. XXI, 649.)
A!, p. 24b, note, last line, read: "Stuttgart" instead of: Stargard.
A!, p. 25s, note, line 16 v. o. read: "De Wette, vol. Ill, p. 22" instead: Vol. II.
Einl., p. 25a, note, line 19 v. o. read: "Albrecht" instead of: Adelbert.
Einl., p. 25a, note, line 22 v. o. read: "Carlstadts" instead of: Carlstadt.
Einl., p. 26b, note 5 read: "1528" instead of: 1525.
Einl., p. 35a, Z. 7 b. o. read: "Gregor Casel" instead of: Georg Casel.
Einl-, p. 36d, line 12 v. o. read: "Secerius in Hagenau" instead of: in Basel.
Agricola served as notary at the disputation in Leipzig. (Cf. St. L. ed., vol. XV, 1291.)
Einl., p. 42 a, note, last line, read: "p. 130 f." instead of: P. 230 f.
Einl., p. 55b, Z. 14 v. o. read: "January 27" instead of: January 7.
Col. 168, note 2 read: "Conrad Glitzsch. (Erl. Briefw., Vol. IV, p. 306.)
Col. 237, note 4, last line, read: "Ex. 10:10."
Col. 895, § 2, line 5 v. u. read: "saints honor" instead of: Saints, honor.
The letter to Duke Albrecht of Prussia is dated February or early March 1532. It is answered April 6, 1532. (See Erl. Briefw., vol. IX, p. 157.)
In the heading and in the letter read: "Josel" instead of: Jesel. (Cf. Kolde, Martin Luther, vol. 2, p. 609 ad p. 532.)
Col. 1843, last line, will read: "that it will not remain forever", instead of: that it will remain forever; because "remain" does not have the meaning "to stay away, to fall away", which is necessary here.
Col. 1870, line 9 v. o., "nephew" has the meaning of grandson. Jonas offers in Latin: nepote.
Col. 1978, line 9 v. u. in the text read: "that" instead of: that.
Col. 2076, line 4 v. u. in the text is to be interpungir so: "that Mary, Messia's mother, is and must be" 2c.
Col. 2082, § 131, penultimate line, should probably read "Joseph" instead of: "JEsus," which all editions offer.
Col. 2388 read: "to raise" instead of: to have on.
Col. 2393, s. v. "business" read: "1069" instead of: 1096.
Col. 2396, s. v. "Kolbe", line 3 read: "2115" instead of: 2114.
Col. 2404. "Zu Bd. 18" Z. 8 v. o. read: "11. Juli" statt: 12. Juli.
For Volume XXI a.
Col. 397, note 5, line 6 v. o. read: "am" instead of: an.
Col. 1033, line 14 v. o. read: "Mark" instead of: Market.
Col. 1151, No. 1246, para. 5, line 4 v. o. read: "Johann" instead of: Michael.
Col. 1277, note 3, line 3 v. u. read: "1536" instead of: 1529.
Col. 1464, in the text, line 8 v. u. read: "Härlein" instead of: Härlein.
Re Volume XXI b.
Col. 2153, line 2 read: "(Schmalkalden.)" instead of: (Wittenberg.).
2194 Corrections and supplements. 2195
Col. 2364. Here, by mistake, the ordination certificate for Wenceslaus Kilman is printed again in its entirety, which is already found in vol. XXIa, 1829; a reference from it would have sufficed.
Col. 2404, No. 2608, line 10 v. u. read: "none instead of: one.
Col. 2669, line 21 v. u. in text, read: "Zinse" instead of: Zinst.
Col. 2826, line 6 v. o. "Tusker" is to be explained by: "oats", not by "reaper".
Col. 2996, last line (of the note), read: "(No. 3107)" instead of: (No. 3106).
To Volume XXII.
Einl., p. 10a, line 10 v. u. in the text add: ", M. Plato".
A!., p. 10", line 8 v. u. read: "Maugis" instead of: Mangis.
Einl., p. 13k, Z. 2 v. o. put a quotation mark before Desertus and delete the punctum after habitabilis in the following tick.
Einl., p. 51a, para. 5 v. u., lines 1 and 2 v. u. place a square bracket after "take" and delete the square bracket at the end of the paragraph.
Einl., p. 61K, para. 3 v. u., line 1 v. o. read: "para. 6" instead of: Para. 7.
Einl., p. 51k, para. 4 v. u. Delete the comma after the parenthesis and place it inside the parenthesis.
Einl., p. 52a, paragraph 2 v. u. is to be corrected according to what is said in our edition, vol. XVII, 1365, note 2.
Einl., p. 62b, Z. 3 v. o. read: "which" instead of: which.
Einl., p. 61k, Z. 22 v. o. read: "58" instead of: 59.
Col. 84, Z. 7 v. o. read: "to the right" instead of: to the judge.
Col. 126, § 127, Z. 5 v. o. Stangwald's addition is to be inserted after "can believe" in order to make sense: "because our thoughts always consider God to be a strict harsh judge".
Col. 176, line 4 v. u. read: "Straffe" instead of: Nervous. Col. 211, § 77, line 15 v. o. read: "Schösser" instead of:
Judge.
Col. 285, § 29, lines 4 and 5 v. o. "Jacobus prevositus" is Jakob Probst, therefore delete the comma after Jacobus.
Col. 289, line 12 v. u. read: "1. Ep. 3, 18." instead of: 1. Ep. 3, 8.
Col. 803, § 61. This paragraph is found in the great interpretation of the Epistle to the Galatians, Cap. 4 (St. L. ed., vol. IX, 476, § 12), therefore to be deleted here.
Col. 320, § 102 is another redaction of Cap. 24, § 100.
Col. 391', ß 11. The second paragraph of this clause is taken from Luther's "Bekenntniß vom Abendmahl Christi" (St. L. Ausg., Vol. XX, 1096 f., § 517), therefore to be deleted here.
Col. 431, § 51, Z. 4 v. o. in the text read: "gift" instead of: "of the HErrn", because Mr. D. Wrampelmeyer has read donum in domini, as we see from the table speeches of Mathesius.
Col. 729, note 4 (Cordatus No. 521.), line 2 missing: "one" before "certain".
Col. 730, para. 2, lines 1 f. read: "Jakob Probst von Bremen gen 2c.
Col. 804, para. 1, line 10 v. u. ff. read: "Your paternity (namely Luther) has not commanded neither to go out of the monasteries, nor to disturb the peace, but has only taught^' 2c. Instead of ejusmodi in Kummer, egredi is to be read with Mathesius. (See Loesche, Anal. Luth., p. 411.)
Col. 811, line 5 v. o. put a comma after: Scolops.
Col. 830, § 71, line 1 read: "Letter of Luther to" instead of: Letter of Luther from.
Col. 900, line 20 v. o. will probably read "Pabst" instead of: Cardinal.
Col. 904, line 3 v. o. is perhaps to be read "Kränze" instead of: "Kreutze", which seems to be read from "Krentze". The hair around a plate appears as a wreath.
Col. 924, in the text, line 2 v. u. may well be "Naumburg" instead of "Neudruck" to read, because on April 8, 1532 was there a great conflagration. (See P- Langii Chron. Numburgensis at Mencken p. p.11,78.)
Col. 979, note, line 1 read: "368" instead of: 364.
Col. 1010, § 1, Z. 1 in the text is to be read instead of 1521: "1522". The indication oes Cordatus rst erroneous, because the meeting of Marcus with Luther took place after his return from the Wartburg at the beginning of April 1522. (Cf. vol. XX, intro., p. 11, note 1.).
Col. 1013, § 6, paragraph 3, line 4 ff. will have to be read like this: "Desires, who is subject to evil lusts, as Paul enumerates such and laments such against the Romans in his epistle at the beginning. Campanus" 2c. (See Addendum, Col. 1662.)
Col. 1016, Z. 4 v. o. read: "D. Becker" (Pistoris) instead of: v. Jeckel. (Cf. Bindseii, II, 31; Seidemann, Jmob Schenk, p. 109.)
Col. 1026, § 29, line 1 read: "8 58" instead of: § 59.
Col. 1031, line 2 v. u. in the text, Arator - Agricola, reaper, Eisleben's adopted name.
Col. 1033, § 37, line 2 v. u. read: "bestricken" instead of: beschicken. (See vol. XVII, 2242 s. v. bestricken.)
Col. 1036. The second paragraph refers to Agricola, is contained in Col. 1720, No. 160, and would like to be deleted here.
Col. 1042, line 10 v. o. in the text read: "auf dem Convent" instead of: auf der Synode. This is the meeting of the princes at Zeitz, March 11-17, 1637, after the Schmalkaldic Convention, concerning the hereditary union of Saxony, Brandenburg and Hesse. (Kawerau, Agricola, p. 173.)
Col. 1044, note 1, line 8 read: "Cyrsilo" instead of: Christo. - Cyrsilus was stoned to death by the Athenians. (See Kawerau, Agricola, p. 200.)
Col. 1081, § 124, middle, read: "Hyperaspiftes" instead of: Hyperaspides. Ibid. m of the note, line 1 ttes: "the ablative" instead of: irrthümlich.
Col. 1091, § 148, line 2 read: "that" instead of: that.
Col. 1111, § 22 is already found Cap. 16, § 4, therefore it is to be deleted here.
Col. 1148, line 6 v. o. read: "Eustochia" instead: Eustachia.
2196 Corrections and supplements. 2197
Col. 1180, No. 109. This concern is found as a letter from Luther to Spalatin, dated Sept. 8, 1528, retranslated from the original and completed in the St. Louis edition, Vol. XXIa, 1203 f.
Col. 1184, No. 119. This concern is found in St. L. Ausg., vol. XXIb, 3019.
Col. 1184, No. 123. This citation is found in St. L. Ausg., vol. XXIb, 2250.
Col. 1188, line 2 read: "Jacobus" instead of: John.
Col. 1215, note 1, read: "nehrlich - low, low" and delete the words: "Perhaps most foolish".
Col. 1241, para. 2, line 12 v. o. read: "to" instead of: so. (See De Wette, vol. VI, 205.)
Col. 1301, § 5, line 1 read: "December" instead of: October. (See St. L. ed., vol. VII, 2017.)
Col. 1333, § 2, last paragraph, line 2 v. o. read: "white agate stone" instead of: White agate stones, and in note 2 read: "agate stone - amber."
Col. 1335 f. The last paragraph of Cap. 51, § 6 is to be deleted. What it contains is found in the correct place in Col. 1722 in No. 166 on Enoe.
Col. 1362, line 5 v. o. in the text read: "1535" instead of: 1533. Luther went to Bergerio on Nov. 5, 1535. (Cf. St. L. Ausg., vol. XVI, 2292 ff.)
Col. 1367, line 19 v. o. read: "sing" instead of: sink. Add as a note: "The expression: 'Heli singen' means: to sing a last little song to say goodbye." (Cf. St. L. ed., vol. XX, 282, no. 5, § 204, note.)
Col. 1462, line 1 at end put a comma.
Col. 1462, line 16 v. o. should be read well: "are not alone not satisfied".
Col. 1475, § 4, Z. 9 v. o. read: "hold" instead of: have.
Col. 1645, note 1, read: "twenty-one" instead of: sixty.
Col. 1652, § 13. The words: "When a violent refutation of my writings > had come from Rome , refer to the great writing of Prierias: Errata et > argumenta .... trita. (See > > Vol. XVIII of the St. Louis edition, Introduction, p. 19b f.) In > contrast, the words of Prince Frederick: "O, I saw and read it three > years ago," go to the epitome, which forms the short epitome and > third part of the aforementioned book.
Col. 1712. What is reported under No. 134 is already Col. 957 in Lauterbach's relation, therefore to be deleted here.
Col. 1810, line 4 from and in the text: "Altensteiß. Seidemann, "Luthers erste Psalmenvorlesungen," p. XIX: "Altensteig, der Schwabe. Dr. Joh. Altensteig from Windelheim."
Col. 1874, No. 466, read: "14, 27" instead of: 14, 28.
Col. 1880, No. 548, read: "Jan. 22" instead of: Feb. 22.
Col. 1886, No. 626, line 4 v. o. read: "that he she must run away" 2c.
Col. 1908, No. 843, Z. 3 read: "against him the papacy" instead of: against him.
Col 1912, No. 873. Instead of: "a Christian" should be read: "no Christian". But also Schlaginhaufen (No. 515) and Mathesius (No. 366) have: "a".
Col. 1918, last line in text, read: "51, 3." instead of: 51, 2.
Col. 1920, No. 954, line 4 read: "zehnt Bier", i.e., the tenth part of the beer, instead of: Zehntbier.
Col. 1936, No. 1186 ff, lines 4 and 3 v. u. read: "Bindseil, Colloquia III, 160 to 163."
Col. 1962, No. 1481, line 5 v. o. read: "That" instead of: Da.
Col. 1990, Note 1. The first words up to the dash are a separate note to No. 1830, line 3 v. o. The note sign for the same is to be placed before "Has". - The piece following in the note belongs to the note sign "1)" in No. 1830, Z. 2 v. u. The first words of the same are to be interpungir so: "Instead of si should be read Wohl sie, or sicut instead of si et."
2198 Supplement to vol. XXI u, 574. 2199
Supplement to vol. XXIa, 574.
Here is a letter to be added, which Luther not only drafted, but also wrote himself, except for the signature and address. We had overlooked this letter.
No. 677b.
Wittenberg. November 6, 1523.
King Christian of Denmark to Prince Frederick of Saxony.
The King asks the Elector to negotiate with King Ferdinand, his (the King's) brother-in-law, that he will "provide him and his own with an honest pension". He is willing to transfer to Ferdinand all right and power he has over the kingdoms. Furthermore, he asks for advice where he can stay with his wife, since his brother-in-law, the Margrave of Brandenburg, does not want to give him safe conduct in his country.
The letter is written by Luther's own hand. The original is in the Weimar Archive c, p. 252. Printed by Burkhardt, p. 66 and in Erl. Briefw., vol. IV, p. 257.
Grace and peace in Christ. Highborn Prince, kind dear cousin! 1) That we strive for your love, you shall hear from us in the best way, after E. L. has borne our pending need with good knowledge, and we comfortingly provide ourselves with everything good, especially to E. L.. As we have now in the next farewell 2) kindly requested to communicate with the Highborn 2c. Ferdinando, our dear brother-in-law, 3) to act in our matter, and E. 2. also put us off to use all diligence, and requested that we should give our opinion to E. L. in writing, the-
- Christian II was a nephew of the Elector through his mother Christine. Fugitive since April 14, 1523, he arrived in Schweiniß on September 17, and came to Wittenberg on October 10, went to Jüterbog on the 16th, where the Elector Frederick met with the Elector Joachim of Brandenburg and other princes to discuss an aid to be granted to King Christian for the reconquest of his country, which he did not obtain. After his return to Wittenberg, on October 28, he again personally addressed the Elector in Colditz, and here by letter, that he might intercede for him with Ferdinand at the upcoming Imperial Diet in Nuremberg; but nothing happened for him in Nuremberg either. In Wittenberg, he lived in Lucas Cranach's haufe, and at that time gave a golden ring to Catharina von Bora. (Erl. Briefw.)
- to Colditz.
- His wife Isabella was a sister of Carl V and Ferdinand.
In addition, our friendly request that E. L. stop. For although we place everything in the hands of the divine will, especially for our own sake, it is still fair to take care of those whom God has commanded us, as our dearest spouse and child, so that they may not finally stand in an uncertain state. So we ask E. L. to act with our dear brother-in-law, Mr. Ferdinand, so that his love will provide us and our spouse and children with an honest pension. If this should not be the case, we would nevertheless have to do what God requires us to do, and would be prepared, if it were E. L. and s. L.'s council and opinion, to do everything. L.'s advice and opinion, we would be ready to hand over all the rights and powers we have in the kingdoms to his love and let them be fully accepted by us, and in return we would take from his love, so that we would not have to be in error for a long time or eternally and see misery in our own. E. L. wants to let her most faithfully request this (sic) according to Christian love duty, as we make no doubt that we again want to be found most diligently to blame. Also, Reverend Prince, kind dear cousin, our request to E. L. is that you would inform us of your faithful advice and let us know where we are to stay with our dearest husband, since our brother-in-law, the Margrave, 4) does not intend to give us safe conduct in his lands. And that E. L. such letters, with the sign 5) written on the outside, nobody wants to read, but E. L. alone. Hereby commanded to God. Given at Wittenberg on the Friday after All Saints' Day Nov. 6 in the M. D. and third and twentieth year.
Tuus Christianus.
- Prince Joachim of Brandenburg was Christian's brother-in-law through his wife. That he did not want to tolerate the king in his country was probably due to the fact that he and the queen had heard Luther preach on October 6 and 10 and had turned to the Protestant doctrine, of which the Brandenburg was a zealous opponent. (Erl. Briefw.)
- The character is: ^ss?r. (asservanäum).
2200 Helps to properly resolve the data. 2201
Aids in the proper resolution of the dates.
L. Easter table from 1514 to 1546.
------ --------------- --------------------------- ----------- ---------- 1514 April 16. 1525 April 16. 1536 April 16.
1515 April 8. 15261 April. 1537 April 1.
1516 March 23. 1527 April 21. 1538 April 21.
1517 April 12. 1528 April 12. 1539 April 6.
1518 April 4. 1529 March 28. 1540 March 28.
1519 April 24. 1530 April 17. 1541 April 17.
1520 April 8. 15319 April. 1542 April 9.
1521 March 31. 1532 March 31. 1543 March 25.
1522 April 20. 1533 April 13. 1544 April 13.
1523 April 5. 15345 April. 1545 April 5.
1524 March 27. 1535 March 28. 1546 April 25. ------ --------------- --------------------------- ----------- ----------
The four quatember (gold fast, emergency fast).
1st Wednesday after Ash Wednesday. > > 2nd Wednesday after Pentecost.
3rd Wednesday after the Exaltation of the Cross (14 Sept.).
4th Wednesday after St. Lucia (Dec. 13).
b. Alphabetical list of the saints' names used in Luther's writings to determine the time.
Adelphus, August 29. Aegidius, September 1. Agapitus, August 18.
Agatha, February 5, Agnes, January 21. Albanus, June 21. Alexius, July 17. All Saints, November 1. Ambrose, April 4.
Anastasius (bishop), April 1.
Anastasius (martyr), August 21.
Andreas, November 30.
Anna, July 26.
Anthony, January 17.
Apollonia, February 9.
Apostle Theilung, July 15. Augustine, August 28.
Barbara, December 4.
Barnabas, June 11.
Bartholomew, August 24.
Benedictus, March 21.
Benno (Bishop of Meisten), June 16.
Blasius, February 3.
Bonifacius, June 5.
Briccius, November 13.
Burcardus, October 14.
Cecilia, November 22.
Calixtus, 14 October.
Catharine, November 25.
Clemens, November 23.
Colomann, October 13.
Crispinus, October 25.
Crucis exaltatio, September 14.
Cyriacus, August 8.
Cyriacus and Apollonius (martyrs), June 21.
David, December 30.
Dies incarnationis (see Annunciation).
Dimissio apostolorum (see Apostles' Theil).
Dionysius, October 9.
Donatus, August 7.
Dorothea, February 6.
Epiphany, January 6.
Egidius (see Aegidius).
Eleven Thousand Virgins, October 21.
Elizabeth, November 19.
Epimachus, May 10.
Epiphany (see Epiphany).
Erhard, January 8.
Fabian and Sebastian, January 20.
Felix (Bishop), March 28.
Felix (martyr), January 14.
Felix (Pabst), May 30.
Felix and Adauctus, August 30. Franciscus, October 4. Fratrum XII, September 1. Fratrum VII (see Seven Brothers' Day).
Gallus, 16 October.
George, April 23.
Gereon, October 10.
Gertrude, March 17.
Gervasius, June 19.
Gideon, March 28.
Gorgonius, September 9.
Gregory, March 12.
Jerome, September 30. Hilarius, February 21.
Jacobus, July 25.
Incarnationis filii Dei (see Annunciation).
Johannes ante portam latinam or Johannes latinus, May 6.
John the Baptist, June 24.
St. John's Beheading, August 29.
John evangelista, 27 December.
Virgin, the holy, to the snow, August 5.
Virgins, 11,000 (see Eleven Thousand).
2202 Helps to resolve the data correctly. 2203
Kilian, July 8.
Knoblochstag (see Pantaleon).
Cross Invention, May 3.
Cross increase, September 14.
Kunigunde, March 3.
Lambertus, September 17.
St. Laurence, August 10.
Leonhard, November 6.
Lucas, October 18.
Lucia, 13 December.
Lucius, December 3.
Marcellus, January 16.
Marcus (the Evangelist), April 25.
Marcus (the Pabst), January 18.
Marcus post Francisci, October 7.
Margaret, July 13.
Conception of the Virgin Mary (conceptionis Mariae), December 8.
Nativity of the Virgin Mary (Nativitatis), September 8.
Visitationis, July 2.
Assumptionis, August 15.
Mary Magdalene, July 22.
Assumption (that Mary vowed chastity on this day), November 21.
Purificationis (Purification of the Virgin Mary), February 2.
Annunciationis, March 25.
Mary to the Snow, August 5.
Martinus, November 11.
Martyrs, 10,000, June 22.
Matthew, September 21. Matthias, February 24. Mauritius, September 22. Maximilian (martyr), October 12.
Medardus, June 8.
Michael, September 29.
Wednesday, the crooked, is Wednesday before Easter.
Nicolaus, December 6.
Nerei et Pancratii, May 12.
Oswald, August 5.
Pancratius, May 12. Pantaleon, July 28. Paschalis - Easter Sunday. Conversion of St. Paul, January 25. Pauli Commemoration, June 30. Paul's Hermitage, Jan. 10. Peter and Paul, June 29. Celebration of St. Peter's chains (Vincula Petri), August 1.
Petri Stuhlfeler (Cathedra Petri ober Petrus papeficatus), February 22.
Philip and James, Portiuncula, Our Lady's Day to the Angels, August 2.
Praesentationis (see Sacrifice of the Virgin Mary).
Praxedes, July 21. Prisca, January 18.
Quintinus, October 31.
Remigius, October 1. Rochus, August 16.
Scholastica, February 10.
Sebastian, January 20.
Servatius, May 13.
Severinus, October 23.
Severus, October 15.
Seven Brothers Day, July 10.
Simonis and Jude, October 28.
Sixtus (martyr), August 6.
Sophia, May 15.
Stephani inventi, August 3.
Stephani translati, 7th time.
Stephen, December 26.
Thomas, December 21.
Tiburtius, April 14.
Tiburtius and Sufanna,
August 11.
Timothy, January 24.
Ulrich, July 4.
Undecim millia virginum (see Eleven thousand).
Innocent Infants, December 28.
Urban, May 25.
Ursula, October 21.
Valentine, February 14.
Valerian and Maximilian, December 15.
Valerian and Tiburtius,
April 18.
Vincentian, January 22.
Vitalis, April 28.
Vitus, June 15.
Vitus and Modestus, June 15.
Walpurgis, May 1.
Wenceslaus, September 28.